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LLIANCE OF DIVINE OFFICES.
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THE FOURTH EDITION.
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JOHN HENRY PARKER.
M DCCC XLVI. ἊΣ
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THE
ALLIANCE OF DIVINE OFFICES,
EXHIBITING ALL THE LITURGIES
OF THE
CHURCH OF ENGLAND
SINCE THE REFORMATION ;
AS ALSO
THE LATE SCOTCH SERVICE-BOOK, WITH ALL THEIR
RESPECTIVE VARIATIONS ;
AND UPON THEM ALL
ANNOTATIONS,
VINDICATING THE BOOK OF COMMON PRAYER FROM THE MAIN OBJECTIONS
OF ITS ADVERSARIES, EXPLICATING MANY PARCELS THEREOF HITHERTO
NOT CLEARLY UNDERSTOOD, SHEWING THE CONFORMITY IT BEARETH
WITH THE PRIMITIVE PRACTICE, AND GIVING A FAIR PROSPECT INTO
THE USAGES OF THE ANCIENT CHURCH.
TO THESE IS ADDED,AT THE END, )
THE ORDER OF THE COMMUNION SET FORTH 2 EDW. VI.
By HAMON L’ESTRANGE, Esa.
a } Sen
is ΟΡ >
THE SECOND EDITION. % ep
Baleo
( [ro WHICH ARE ADDED IN THE THIRD EDITION, |
THE FORM OF ORDINATION, é&c.
ADDITIONS AND ALTERATIONS MADE IN THE LITURGY, ἄς.
PRAYERS IN THE CONVOCATION.
FORM OF PRAYER USED IN KING CHARLES THE SECOND’S
CHAPEL AT THE HAGUE.
PRAYERS IN THE TIME OF AN INVASION.
PRAYERS AT THE HEALING.]
Quod apud multos unum invenitur, non est erratum, sed traditum.— Tertullian.
LONDON,
PRINTED FOR CHARLES BROME,
AT THE GUN, AT THE WEST-END OF 51. PAULS, 1690.
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PREFACE TO THE FOURTH EDITION.
Hamon L’Estrance was the second son of Sir Hamon
L’Estrange, knight, the descendant of an ancient and re-
putable family, seated at Hunstanton Hall, co. Norfolk.
Nicholas, the eldest, was created a baronet in 1629, and died
in 1656. Roger, the youngest, who became so well known
by his numerous writings, was knighted by King James II.
in 1684, as a reward for his loyal services, and died in 1705,
at the advanced age of 88°. Hamon L’Estrange, the author
of the Alliance, was twice married, and left a numerous issue.
In the year 1655 he published a History of the Reign of
King Charles I., which called forth the Observations of
Dr. Peter Heylin. L’Estrange (according to Heylin) attacked
these Observations with great asperity, in a pamphlet, enti-
tuled ‘The Observator Observed ;’? and in 1656, we are told
that Dr. Heylin, “with admired wit and elegance, gave
Mr. L’Estrange a most severe yet civil correction,” in his
‘Extraneus Vapulans>, to which L’Estrange alludes in his
preface to the Alliance.
The first edition of the Alliance of Divine Offices was pub-
lished in 1659, previous to the last review of the Common
Prayer Book®. The second edition, from which the present
is reprinted, appeared in 1690. The third, bearing date
1699, differs from the two previous editions, in the addition
a See Blomefield’s Hist. of Norfolk,
and Wood’s Athenz Oxonienses.
> See Barnard’s Life of Heylin,
p- 225, &c. Heylin gives us ‘an
alphabetical list of the uncouth and
unusual words” used by L’Estrange in
the History of Charles I. The reader
of the present work will perceive that
he did not succeed in amending the
author’s propensity to the use of such
words,
¢ This will be borne in mind, as
L’Estrange’s remarks occasionally ap-
ply to the book as it then stood.
v1 PREFACE TO THE FOURTH EDITION.
of certain offices, which are stated in a copy formerly be-
longing to Dr. Brett, and in his handwriting, to have
been made “by Henry Gandy, M.A,” a nonjuror.
From
this copy, by the kindness of J. H. Markland, Esq., in
whose possession it is, the present edition has been fur-
nished with the additional offices.
The following are the editions which have been generally
consulted in verifying the quotations.
. Ambrosii
. Athanasii
. Augustini
. Basilii
. Chrysostomi
. Greg. Naz.
. Greg. Mag.
. Hieronymi
Balsamon. Par. 1620.
Buceri, Scripta Anglicana, 1577.
Opp. Ed. Bened.
RNRNRRANRRNARM
Calvini Epistole et Responsa. Gen.
1575.
Chamier. Gen. 1626.
S. Clementis Alex. Opp. Heid. 1592.
Concil. ed. Labbei et Cossartii. Ven.
1728.
Corpus Juris Civilis, 1663.
————. Canonici, 1606.
S. Cypriani Opp. 1593.
S. Cyrilli Opp. Oxon. 1703.
Dionysii Areop. Opp. 1634.
Durandi Rationale, 1519.
Grotii Opp. 1679.
Harmonia Confessionum. Gen. 1581.
Hittorpii de Cath. Eccl. Off. Col.
1568.
S. Ignatii Opp. Col. 1478.
S. Justini Mart. Comm, 1593.
Leonis I. Opp. Paris. 1614.
Nicephori Opp. 1560.
Origen. Paris. 1512.
Socrates. Paris. 1668.
Tertull. Opp. Franck. 1597.
Vossii Opp. 1701.
Theodoret. Paris. 1642.
Zanchii Opp. 1605.
TO
THE RIGHT HONOURABLE
CHRISTOPHER LORD HATTON,
COMPTROLLER OF THE HOUSEHOLD TO KING CHARLES THE FIRST, AND ONE OF
HIS MAJESTY’S MOST HONOURABLE PRIVY COUNCIL.
My Lorp,
Ir is not long since you gave an honourable reception to
_ the History of St. Paul’s Cathedral@; behold here the history
(for so it is in truth) of that cathedral’s liturgy humbly pre-
sents itself to you. That address, indeed, created this. For
God’s house, and His worship, being twins of so indissoluble
relation, why should their histories be separated in their
dedication ; and where could they find a fitter patron than
yourself, who inherit, as an heir-loom of your noble family
for many descents, so high a value for any thing whose con-
cernment is religion? Such is the subject of both these
histories, if I speak not improperly to call them two, which
are of so similary argument, that this may rather be said
the second part of that.
It is true this work had not (as that of my learned friend)
the honour to result originally from your Honour’s immediate
command ; yet this I can say, that long before I had finished
it, I understood you had many years since recommended the
same design to the endeavour of a learned pen, but under-
standing withal, that, for reasons unknown to me, the work
was laid aside, I proceeded with no small alacrity, being glad
* [By Sir Wm. Dugdale, 1658. ]
vill THE EPISTLE.
I had made choice of an undertaking which your lordship
honoured with such approbation. More glad shall I be,
if, in the performance thereof, I have administered any
thing available to the public good, or which may be a va-
luable consideration for you to own me, as you do, in the
quality of
My Lorp,
Your Honour’s most humbly devoted servant,
HAMON L’ESTRANGE.
wa,
a ee ee |) εν
Se a ee ee ας ee a γυαι"
AN
ADDRESS PROEMIAL.
Tue fatal pique between parties oppositely persuaded, con-
cerning the liturgy and ceremonies of our Church, drawing
nigh to its ἀκμὴ and highest pitch about twenty years since,
the noise of those clashings roused me up seriously to con-
sider, that this was not a controversy, like many others,
about trifling niceties, admitting a safe neutrality; but a
controversy about a practical fundamental, wherein to err
was to hazard the main. For if (as the non-conformists urged)
the liturgy and ceremonies of our Church were absolutely
and simply unlawful ; first, as being of man’s device; and
secondly, because extracted out of the Mass-Book, Breviary,
and other rituals of the Church of Rome; then did the ordi-
nances of our Church betray me all the while to an abomin-
able compliance, no longer to be endured. But if, on the
contrary, her religious rites and appointments had no such
impious quality, if they were elemented of materials, not only
lawful, but highly decent, then to withdraw my obedience
to her sanctions would prove as dangerous on the other
side. Being then necessitated to an election of one of these
two, (for they admit no medium,) conformity, or separation,
resolved I was to do it as it should be, that is, by examining
what was said pro and con, for and against it, on both sides,
x AN ADDRESS PROEMIAL.
and then to follow the dictates of an impartial judgment.
That I might stand the more erect, and behold both oppo-
nents with equal angles, resolved I was also to move some
prejudice I had conceived against some persons disaffected to
our ceremonies, in regard by former subscriptions they had
allowed what was since of so hard concoction to them ; this
I considered was argumentative only ad homines, not ad rem ;
for if any did comply in order to their temporal interest,
their failings must not be urged to the disadvantage of the
cause. Personal reflections therefore set aside, I fixed my
mind only upon a disquisition of the truth. All in effect that
at that time had been, or since hath been, said on the com-
plainants’ behalf, was drawn up into one body by Mr. Cart-
wright, the magazine that stores all that party with a panoply,
complete armour for these polemics: and all that Mr. Cart-
wright did urge was faithfully summed up by Dr. Whitgift
and Mr. Hooker, who replied upon him. So that my study
was reduced to a narrow scantling, viz. a perusal only of
those learned authors. This I did, from point to point, with
all possible diligence, and that more than once: having
seriously weighed the arguments on both sides, I sincerely
profess, my judgment did clearly acquiesce in this, That our
liturgy and ceremonies were no way guilty of that foul charge
of unlawful: and if so, I had enough whereon to establish
my obedience. |
Necessity and consideration of my eternal state having
brought me thus far, curiosity had a further journey: for
whereas one part cried down our service and ceremonies as a
popish, and the other cried them up as a primitive model,
and both with equal confidence; I had a mind to bestow
some labour in the research of this truth also, and to consult
the very fountains themselves, I mean those precious records
of the first six centuries. With Clemens Romanus, Ignatius,
--«--.....
AN ADDRESS PROEMIAL. ΧΙ
Polycarpus, apostolical men, I began; then descended to
Justin Martyr, Clemens Alexandrinus, Ireneus, Tertullian,
Cyprian, &c., so gradually downward unto the age of Gregory
the Great. Whatsoever in passage occurred to my observa-
tion, as evidence of the practice primitive, [ noted, at first
confusedly, and after disposed into more serviceable order,
assigning every note its proper station as it did parallelly re-
late to any respective part of our liturgy. By the help of
these notes, able was I to discern that our liturgy in the
most, and those the most noble parts, (those of sacred extrac-
tion excepted,) was extant in the usage of the primitive
Church long before the popish mass was ever dreamt of.
Nay, more than so; able was I to discern an admirable har-
mony, even in external rites, between the Church of England
and those ancient fathers. These notes having had so potent
an influence upon myself, that, whereas I at first conformed
only as education and custom had prepossessed me, under
the conduct of that light they afforded me, I became a
true son of the Church of England, both in judgment and
affection: I inclined to think, that meeting with minds of
the same complexion with mine, that is, studious of truth,
not biassed by passion, nor addicted to any faction, they would
have the same operation. Upon this supposition I began to
fit them for the public; and I can only say I began ; for, in
my entrance upon that work, the torrent of our civil dissen-
sions, plunder, and eight years’ sequestration overtake me,
as an adherent to the worsted, I say not to the worst, side.
Reduced to this condition, how to live became my only study,
these useless collections I laid to rest, where probably they
had slept their last, had not an unexpected occasion awakened
them. That occasion, this :
In July, 1656, came forth a book entitled Ewvtraneus
® [Dated from Lacies Court, Abingdon, June 7, 1656. ]
Xl AN ADDRESS PROEMIAL.
Vapulans, in English, ‘ L’Estrange is beaten,’ the author Dr.
Heylin, by ordination a presbyter, who of all men should be
no striker, so the Apostle’s canon, 1 Tim. iii. 8, and so the
canon of the Apostles, πρεσβύτερον τύπτοντα πιστοὺς ἅμαρ-
τάνοντας καθαιρεῖσθαι προστάττομενν", “that presbyter who
smiteth believers when they offend, we decree that he be de-
posed.” It is not my desire, were I able, to lay'this law upon
him. No, that he may see that he hath wrought a reforma-
tion upon me, that I am the better for the beating, I solemnly
profess all injuries he hath done me have with me had long
since Christian burial, burial by the Book of Common Prayer,
in that excellent form, “If any of you be in malice, come not
to this holy table.” I thank God I have not the least swell-
ing thought against him; yet I ingenuously confess, that
when I first read in the preface of that book, myself
(amongst other not very lovely attributes‘) blazoned for a
non-conformist, I beheld it as a provocation most piquant and
pungent to turn again, had I not seriously resolved never
more to enter the lists of unchristian strife with him or any
other. But though I resolved totally to acquiesce from such
contests, yet did I as firmly from that very moment resolve,
if God blessed me with a few days, not to suffer that great
blot of ink to dry upon mine honour, and the rather because
I was persuaded I could take it out, not with juice of lemon,
sharp recriminations, but with milk and milder lenitives.
In order to it, I presently re-assumed my long-neglected
papers. Having reviewed them, my second thoughts sug-
gested to me a design of a new model. For whereas I at
first intended only a confinement of my notes to the esta-
blished liturgy of our Church, my last meditations resolved
> Can. 27. [Bev. Syn. p. 17.] of ceremony, and arigid Sabbatarian in
© [“ Finding him to be stiffly prin- the point of doctrine, as ill-looking a
cipled in the puritan tenets, a semi- fellow as he makes me, I could easily
presbyterian at the least in the form of 566 that my known contrariety in opin-
government, a non-conformistin matter ion had raised this storm.” |
:
:
;
.
͵
AN ADDRESS PROEMIAL. xii
to apply them to all our liturgies since the Reformation, to
recommend the Common Prayer by all the arguments I could,
to a more passable entertainment, and to take off all the con-
siderable objections against it. In the progress of which en-
terprize so many new speculations offered themselves to my
consideration, that I cannot but profess myself a great (I
hope not the only) proficient by mine own labours; so true
is that, διδάσκων τὶς, μανθάνει πλεῖον ἃ, “he who teacheth
others, instructs himself.”
In the pursuit of these annotations, where I refer to
antiquity, I rarely descend beneath six hundred years after
Christ, and as rarely do I cite any but authentic records, or
such as, under false ascriptions, are the undoubted issues of
those times: therefore the supposed liturgies of Peter,
James, &c., 1 urge no further than I find them consonant
with the genuine tracts of others. I bear no implicit faith
to the dictates of any whatsoever: whence it is that I assume
a liberty inoffensively to dissent from persons eminent, and
whom I mention always with terms of respect. As little do
I expect or desire to inthral any man to my private fancy ;
in matters of so minute consideration, I hold it as absurd to
quarrel with any man for not being of my. opinion, as for not
being of my diet. If in any thing I have erred, as it is an
even-lay I have, more than once, he who shall friendly re-
monstrate it to me, will exceedingly oblige me. As for such
keno-critics, or rather cyno-critics, as snarl and bite where no
offence is given, free liberty have they to say their pleasure,
ὅπέρ εἶμι τοῦτο μένω, καὶ δυσφημούμενος καὶ θαυμαζόμενος",
“whether they praise or dispraise me, to me it signifieth the
same thing, that is, nothing.”
Having thus presented to the world an account why I pub-
lished these annotations, it will be proper to premise some-
4 Clem. Alex. Strom., lib. i. © Nazianz. εἰρην. B.
Xiv AN ADDRESS PROEMIAL.
what by way of illustration, in reference to the text itself.
Know then, that whatsoever is exhibited in the English letter
(where the printer hath not erred) is the established Common
Prayer, distinct from its rubric, (which is in a roman charac-
ter.) Parallel to this, sometimes in a roman, sometimes in an
italic letter, stand the several variations between it and former
liturgies, and where such literal ascriptions occur not, and no
marginal directions to the contrary, you may there be con-
fident the liturgies agree to a syllable. The liturgies I here
refer to are, the first and second of Edward VI., and that of
Queen Elizabeth, which doth as much differ from our present
Common Prayer, as the second of Edward VI. doth from
hers. Over and besides these, you have also the variations
of the Scotch liturgy, and (in the margin) such places noted
wherein Bucer’s Latin translation disagreeth with the origi-
nal English ; you have also in the Annotations the diversity
observed between the Latin translation 2 Elizabeth, and her
own liturgy, and at the end of all, The Order of the Commu-
nion, in priority of time before them all. By this means you
are furnished with all our liturgies since the Reformation,
some whereof are rare, very rare to be had, (and which doth
double the rarity) these complete ; and this so frugally con-
trived, that the utmost price of all, with my inconsiderable
Annotations into the bargain, will scarce amount to the
moiety of what I was lately demanded for one, and that im-
perfect too. Nor have you only the books themselves, but
those also disposed into such order, that without turning
over leaves, or making a tedious hunt from one to. another,
you may view them in one scheme, and compare them toge-
ther at once, as they stand impaled.
Before I end, I desire all readers may know, what many
sufficiently do, viz. that my country employment, in relation
to mine own, and divers others’ affairs, hath been so very
AN ADDRESS PROEMIAL. XV
great, as I could not attend the press, which considered, it
will be no wonder if the impression be not very exact. It
will therefore be pains well bestowed to consult the table of
the errata at the end of this book, which will give an account
of the most considerable faults.
ERRATA.
Page 28, line 5 from the bottom, for Burgensis read Brugensis.
30, line 12 from the bottom, for enjoying read enjoining.
36, line 5, for γίνοντο read γίνονται.
396, line 23, for proof read reproof.
480, line 10, for office read offence.
CONTENTS.
CHAPTER I.
{A) The necessity of common prayer. And of a book of common prayer, .
ib. Arguments for set forms. Proved to have been used in the three
first centuries after Christ. And approved by reformed Churches.
(B) Set forms of administering the Sacraments. Proved by primitive
practice. (C) Rites and ceremonies fit to be prescribed. (D) Every
particular Church hath authority to prescribe set forms and rites. The
main ground of uniformity. (E) A necessity for an act for uniformity.
(F) The present act a reviver of the former. (G) The parliament did
only ratify, not make the alterations. (H) Anciently bishops visited in
person. An uniformity of articles commended. (I) The canons 1603,
not repugnant to the Act for Uniformity. The power of the civil magis-
trate in ecclesiastical matters. (K) The occasion of the conference at
Hampton Court. (L) The proclamation of King James obligatory to
obedience. (M) Our service not taken out of the Mass-Book. (N) The
Pye. Several acceptations of the word. (O) [The lessons in the
calendar.| (P) Apocryphal lessons lawful to be read. The minister
hath liberty to exchange them for canonical Scripture. They are more
edifying than many chapters of the canon appointed by the Directory.
(Q) The bishops to interpret in doubtful cases. (R) The several
degrees of the first Reformation. (S) What meant by the minister
saying daily prayer either privately or openly. (T) Ceremonies of
human institution lawful. Proved by the several confessions of reformed
Churches. (V) Order in the Church of divine institution. Orders to
be obeyed, not disputed, where they are not simply unlawful. (Ὁ) The
Church’s prudence and moderation in her first Reformation. (X) Signi-
ficant ceremonies lawful. (Y) Superstition defined. (Z) Our ceremo-
nies elder than the Mass-Book. Directory, a popish word. (A) Scandal
no just exception against our liturgy by the confession of Geneva
herself. More scandalized, and more justly by the Directory than our
Common Prayer . : : ; - Σ Ρ. 23.
CHAPTER IT.
(A) The division of the Psalms very discreet. The ancient manner of
singing them various in antiquity. The fifteenth canon of the council
of Laodicea expounded. (B) Books and chapters of the canonical
Scripture least edifying omitted. (C) The rubric for proper lessons
L’ ESTRANGE, b
XVlll CONTENTS.
cleared. (D) A necessary caveat to ministers. (E) Differences be-
tween the former calendars and ours. Why several saints are added
now more than formerly. (F) Fasts instrumental to piety. The Jews
fasted on high festivals till noon. Whence our fasts before some holy
days. Why not before all. (6) Holy days, why fit to be established by
parliament. Why instituted. The Church’s power to ordain them.
The judgment of foreign Churches and divines. Zanchy cleared: a
demur upon the best reformed Churches. Our holy days not derived
from the pagans, yet warrantable if they were . : . Fe.
CHAPTER III.
(A) Morning and evening prayer agreeable to the Jewish and Christian
practice. The three hours of prayer in the temple. The six of private
devotion. (B) Where morning and evening prayer are to be said. Why
the place left arbitrary to the bishop. (C) What meant by “chancels shall
stand as they have done.” (D) Ornaments in cathedrals. (E) The sur-
plice defended and primitive practice set down. (F) A discourse con-
cerning the translations of the Bible, where the obstacle was, that our
liturgy was not reformed in this particular. (G) To begin with confes-
sion ancient. (H) What meant by the word ‘alone’ in the rubric of
absolution. (I) The Lord’s Prayer, why pronounced in a loud voice.
(K) The primitive practice concerning Amen. (L) The versicles and
responds, canonical Scripture, approved by Bucer. (M) The original of
the doxology, its antiquity. (N) Hallelujah, at what times to be used.
(O) The invitatory what, and why devised. (P) The number of lessons
in the Romish Church. Our manner of reading them most conformable
to antiquity. The contents of the chapters, of what use. (Q) The pri-
mitive custom before every lesson. (R) The benefit of mixing psalms
or hymns with lessons. (S) Te Deum, how ancient. (T) Benedicite
ancient. (V) Benedictus and other hymns vindicated, used by the
Dutch Church. (W) The Creed anciently no part of the liturgy; how
employed ; why called the Apostles’. The Catholic Church a phrase as
ancient as Ignatius. Reason why so called. The variety of symbols
' whence derived ; why the Creed pronounced standing. (X) ‘The Lord
τ be with you, whence derived. Difference betwixt it and ‘ Peace be to
you. (Y) ‘Let us pray, an ancient formula. (Z) ‘ Lord have mercy
upon us, &c., called the lesser litany. (AA) “Ὁ Lord, shew Thy mercy
upon us, &c., are canonical Scripture. (BB) Collects, why so called,
: Ρ. 101.
CHAPTER IV.
(A) Catechising part of the evening office. The want thereof the cause of
heresies. Judgment of the synod of Dort. Sermons were, in the primi-
tive Church, part of the evening office. Evening prayer, why so called.
An ancient evening hymn. (B) The doxology of the Pater Noster,
CONTENTS. ΧΙΧ
why omitted in our service. (C) A necessary rubric added by the Scotch
liturgy. (D) Athanasius’s Creed, falsely so called, yet ancient, and ex-
tant in anno 600 after Christ, (E) Litanies ancient; in the western
Church long before Mamercus. Reformed by Gregory the Great; ours
whence derived ; the gesture proper for it. (F) Wednesdays and Fri-
days, why days of fastings. Stations, what, and why so called. Tertul-
lian cleared. (G) Forgiving our enemies, a peculiar of Christianity.
The Jewish and Romish practice contrary to it. (H) Repeated prayers
most powerful. (I) The thanksgiving for rain, &c. a necessary re-
formation . . ¢ ‘ . : : Ρ. 139.
CHAPTER V.
(A) The introit, what. (B) Epistles and gospels very necessary ; why
epistles when all are not so. The reason and defence of that denomi-
nation. (C) Advent, what, and why observed. (D) Christmas day, its
antiquity, variously observed in the primitive times. The precise day
dubious, and unnecessary to be known. Calvin passionately for it.
Observed by the synod of Dort and the Belgic Church. A main argu-
ment for it. (E) Two communions anciently in one forenoon. (F) Why
the feasts of St. Stephen, St. John, and Innocents, are celebrated near
Christmas day. (G) Antiquity of the Circumcision feast. (H) Epi-
phany, what, ancient. (1) Ash-Wednesday and Lent, the original and
various observation of them. (K) Palm-Sunday, how observed, (L) The
Holy Week, why so called. (M) Maundy Thursday, a day of great
note. (N) Good Friday, anciently a very high day, a day of general
absolution. (O) Easter Eve, the great day of baptizing competents.
Watching the sepulchre, whence derived. (P) Easter day of apostolical
institution, (Q) Easter Monday and Easter Tuesday very anciently
observed. (R) Dominica in Albis. (S) Rogation days, why instituted.
(T) Ascension day, why rarely mentioned in antiquity. Pentecost, what
synods anciently summoned about this time. (V) Whit-Sunday, why
. so called, a private conjecture. (W) St. Andrew’s day, why the first
festival. (X) Conversion of St. Paul, why not observed. Paul and
| Peter, one entire festival, anciently, and of late years. (Y) The
Purification of Mary, anciently how called, why Candlemas day. (Z) The
Annunciation of the Virgin Mary, how ancient. (AA) St. Philip and
Jacob, and All Saints. (BB) St. Peter hath no single day. (CC) The
festival of Mary Magdalene, why discontinued ; ; p- 193.
CHAPTER VI.
(A) ‘ Immediately after, what meant by it. A bell usually rang betwixt
morning prayer and the sermon ; so also in Scotland. (B) ‘ Notorium’
what; who notorious offenders in the sense of our Church. The hundred
and ninth canon; the committee, 1641; the ordinance of parliament,
October 20th, 1645 ; the imperial law ; primitive practice ; our Saviour’s
XX CONTENTS.
precedent in admitting Judas. The main reason for free admission.
(C) Charity how necessary to a communicant. One loaf in the primi-
tive Church. Agape. The holy kiss. (D) The table where to stand
in Communion time. (E) The Lord’s Prayer always part of the Com-
munion office. (F) The Ten Commandments, with their responses, a
laudable part of our service. (G) Epistles, their ground. (H) ‘Glory
be to Thee, O Lord, its ancient use. (1) Standing up at the gospel very
ancient, why appointed, what posture anciently used at the lessons read,
and word preached. Africa differed from other Churches. (K) The
Nicene Creed. Creeds enlarged in articles as heresies sprung up. The
ancients observed no strict formulas. The Hierosolymitan Creed com-
pared with other parcels of antiquity. No creed in the ancient service
of the eastern Church till anno 511, nor till after that in the service of
the western. (L) Postils, why so called. Bidding of prayers before the
sermon. The original ground of them. An ancient form thereof.
Preachers varied therein. Bidding and praying, all one in effect.
Prayer before the sermon in the primitive Church. St. Ambrose’s form.
The people also prayed for the preacher. In the first times many
preached one after another in one forenoon. The ancient homilies
avoid thorny subtilties and nice questions. King James's order recom-
mended to present practice. (M) A discourse upon the eighteenth
canon of the council of Laodicea, The order of divine service then.
The prayer for the catechumens began the service. Its formula out of
Chrysostom. The Communion did not begin in the eastern Church
upon the dismission of the catechumens. The several dismissions of
that Church. All comprehended in the Missa Catechumenon of the
western Church. Διὰ σιωπῆς, what, προσφώνησις. (Νὴ Four offerings at
the Communion. ᾿Αγάπαι, alms a constant concomitant, not accepted
from all. Difference in the offertory sentences betwixt the Scotch
service and ours, whence derived. (O) Two offerings intended by our
Church. Oblations, how distributed in the primitive Church. ‘Sportu-
lantes fratres, who. Mr. Selden’s mistake. Oblations ceased not upon
the payment of tithes. (P) Oblations anciently brought to the Altar.
The chest for alms, where placed in the beginning of the Reformation.
(Q) Offering days, what. Collar days at court. Hermanus. (R) Prayer
for the whole state of Christ’s Church. Many ancient formulas thereof.
(S) Diptychs, rolls, not tables. (T) Commemoration of the dead. In-
nocent at first, but after abused. (V) Two sorts of dead commemo-
rated. The commemoration anciently used after the elements were
consecrated. Why the order transposed by our reformers . . p. 236.
CHAPTER VII.
(A) The Eucharist, whence derived; εὐχαριστία and εὐλογία, different
things, and had different forms. (B) Men and women sat separate
one from another. (C) Mixing of water with wine ancient. The rea-
sons for it. (D) ‘Draw near, when to be said. Chancels anciently
CONTENTS. xxi
peculiar to the clergy. The emperor only privileged. Laic Communion,
what. Why chancels allotted to the clergy only. The people usually
received at the chancel door. (E) Confession, why necessary before
the Communion. The priest’s posture at the Altar, standing, and why.
(F) Sursum corda, ancient. (G) So also the responses. (H) Proper
prefaces. (I) Trisagium, ancient. Two hymns so called. (K) Con-
secration, not performed by the words of primitive institution. The
sense of the fathers. The ancient custom of saying Amen to the con-
secration. “Oon δύναμις, what in Justin Martyr. (L) Remembrance of
Christ’s passion at the Eucharist, ought to be as well by verbal comme-
moration as by mental meditation. The ancient forms. (M) The bread
anciently delivered into the communicants’ hands. (N) Kneeling in the
act of receiving commended ; sometime used in antiquity; where practised
since the Reformation. (O) The various forms of delivering the ele-
ments. That of our Church justly preferred before the rest. (P) The
Scotch order for saying Amen by the party receiving commended.
Singing of psalms during the communicating, ancient. (Q) The Roman
order defective in the most proper sacrifice. (R) The angelical hymn.
Difference betwixt a hymn and a psalm. The hymn misplaced in the
Mass-book. Our order more consonant to antiquity. The council of
Carthage cleared. (S) The benediction, by whom to be given. The
custom of bowing at it. (1) The second service, when to be read.
(V) A rubric unhappily omitted. (W) The remains of the consecrated
elements, how anciently disposed. (X) To receive thrice in the year an
ancient practice ; ὃ ‘ ς - : p- 306.
CHAPTER VIII.
(A) Baptism, how called in antiquity; why φώτισμα, or ‘illumination.’
Barnabas’s epistle corrected. Why the ‘laver of regeneration,’ a dissent
from Mr. Selden and Dr. Hammond about its derivation. (B) Sacra-
ment, what; whence derived; Sacramentum and jusjurandum differ.
Baptism most properly a Sacrament: why the office, in order of place,
after the Communion. (C) Easter and Whitsuntide, why anciently
times allotted for baptism. (D) Rivers the first fonts. Baptisteries
when erected, the Directory felo de se. (E) Sanctifying of water, what
it meaneth. (IF) Two signings with the cross anciently relating to
baptism, one before, and the other after. Why the cross used in our
Church after baptism. (G) The form of ancient exorcism. (H) Inter-
rogatories moved to infants, vindicated by the primitive practice, and
parallel with the civil usages of others. (I) Abrenunciation ancient,
- several modes observed therein. (K) Imposition of names, why used at
baptism. (L) Dipping not necessary. England noted of singularity
in that particular. Inconveniences thereof. Many baptized in the
same baptisteries. Women and men had several rooms in one bap-
tistery. Deaconesses, their office at the baptizing of women. (M) Triple
mersion ancient ; why ordained. Single mersion, or aspersion, the rule
ΧΧΙΙ CONTENTS.
of our Church. (N) White vestments ancient. (O) Two unctions
anciently distinguished four several ways. (P) The rubric explained
concerning the cross. The first original ground of that ceremony.
Miracles wrought with it. Why miracles ceased; why Timotheus and
Epaphroditus cured without them. Dr. Reynolds a friend to the cross
after the explanation of it. The cross not operative, demonstrated by
King James’s omitting it in the chrismal office. (Q) Private baptism
proved lawful by several authorities. (R) The former rubric allowed
of women’s baptizing. (S) Necessity dispenseth with accidental formal-
ities. (T) Water a necessary element. Beza’s error. (V) What are
the essential words of baptism. (W) Children to be baptized where
the testimony is doubtful. ‘ i ; : p- 350.
CHAPTER IX,
(A) Confirmation, in what sense a Sacrament. The closing ceremony of
baptism. Why very expedient at this time. The Directory defective
towards her own principles. (B) Confirmation, by what names anciently
called. (C) The necessity of catechising. What catechists were; a
dissent from learned men; catechists not presbyters; usually laymen.
Women catechised by women, and why; an especial reason for it in the
Greek Church. Sanctimonial catechumens, what; not the same with
audientes, as is commonly supposed: in what sense sometimes called
audientes. Lent set apart for catechising. Competents, what. The
excellency of our Catechism. King James's most judicious direction.
(D) The language of the hand. What imposition of hands denoteth.
(E) Confirmation peculiar to the Apostles, and their successors, bishops.
Why so. Never performed by presbyters. What meant by presbytert
consignant in the counterfeit Ambrose. (IF) Unction, or chrism, an
ancient ceremony belonging to confirmation ; why separated at length
from it and indulged to presbyters. The Arausican council; diversity of
readings. Sirmondus’s edition defended. Whence two chrismations in
the Church of Rome. (G) Signing with the cross a companion of
unction. (H) Children when anciently confirmed. (I) Communication
of the Eucharist to succeed presently upon confirmation . . p. 389.
CHAPTER X.
(A) The matrimonial office very necessary. Marriage ought to be blessed
by a minister. Our Saviour and the primitive fathers did it. Set forms:
anciently used. (B) Times prohibited for marriage, upon what law
founded. The Directory as guilty of popery therein as our Church.
(C) Marriage anciently celebrated ad ostium Ecelesie. (Ὁ) Mutual
consent of both parties necessary. Espousals, what. (E) The giving of
the woman ancient. (F) The excellency of the English mode in receiv-
ing the wife from the priest. (6) The right hand a symbol of fidelity.
(H) A ring, why given by the man. The ancient use of rings. (1) Why
CONTENTS. XXill
the ring is laid upon the book. (K) Why the ring is put upon the
fourth finger; the usual reason rejected. (L) “ With my body I thee
worship,” what meant by it. (M) The blessing ought to be by imposition
of hands. (N) Why the married couple to communicate. (O) The
visitation of the sick a necessary office. (P) A sound faith how neces-
sary. (Q) Charity very necessary to a dying man. (R) So also alms-
giving. (S) Absolution how commendable and comfortable. The
several kinds of absolution. (T) Extreme unction, why laid aside.
(V) Communion of the sick vindicated. Calvin for it. (W) Reservation
of the consecrated elements anciently very laudable. (X) The various
customs of bearing the corpse to church. Copiate, what. Why hymns
sung all along as the corpse was borne. (Y) The resurrection of our
‘ bodies ought to be the chief of our meditations upon funeral occasions.
(Z) ‘In sure and certain hope,” &c., what meant by it. (AA) Prayer
for the dead in the Romish Church implieth not purgatory. The mind
of the Breviary opened. Trentals, what. (BB) Communion at burials
ancient; why now laid aside. The original of oblations, doles at fune-
rals, and mortuaries : Ξ ξ : : p- 435.
CHAPTER XI.
(A) The grounds of thanksgiving after childbirth; why rather for this than
other deliverances. (B) Our Church doth not judaize. Difference
betwixt our practice and Jewish purification. (C) What meant by the
word Church, into which the woman is to come. (D) The woman not
enjoined a veil. The hundred and twenty-first Psalm not abused.
(E) ‘But deliver us from evil, why returned-by way of response.
(F) Commination, how often used in the year. (G) Why read in the
pulpit. A discourse of reading-desks; none settled by rule before the
canons 1603; upon what occasion devised. (H) A discourse of public
penance. By whom it was imposed, and how long to continue. The
several notions of it in the Greek Church. What meant by οἱ ἐν μετά-
vow. Σύστασις what, and what προσφορά. Errors noted in the editions of
Zonaras and Balsamon. ᾿Αντίδωρον, what. Penitential customs in the
western Church. Africa most severe, and why. The ancient mode of
excommunication of notorious offenders out of Gratian: discourse upon
it. Adgeniculi caris Dei, in Tertullian. Penitents, when reconciled in
the Latin Church. The ancient discipline commended, and vote for its
restoration. (I) What meant by the word ‘curate’ in our liturgy.
(K) Homilies, whether part of our Church’s service, and whether the
doctrine of our Church. (L) Calvin's ΗΝ to the Protector misdated
in all editions < A , - Ρ. 479.
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CHAPTER I.
AN ACT FOR THE UNIFORMITY OF COMMON PRAYER AND SERVICE IN THE
CHURCH, AND ADMINISTRATION OF THE SACRAMENTS.
WuereE at the death of our late sovereign lord King cHAP.
Edward the Sixth, there remained one uniform order of :
common service and prayer, and of the administration of
Sacraments, rites, and ceremonies in the Church of Eng-
land, which was set forth in one book, entituled “The Book
of Common Prayer, and Administration of the Sacraments,
and other Rites and Ceremonies in the Church of England,”
authorized by act of parliament, holden in the fifth and sixth
years of our said late sovereign lord King Edward the Sixth,
Eentituled, “An Act for the Uniformity of Common Prayer
and Administration of the Sacraments,” the which was re-
pealed and taken away by act of parliament in the first year
of the reign of our late sovereign lady Queen Mary, to the
great decay of the due honour of God, and discomfort to
the professors of the truth of’Christ’s religion.
Be it therefore enacted by the authority of this present
parliament, that the said statute of repeal and every thing
therein contained, only concerning the said book, and the
service, administration of Sacraments, rites and ceremonies
contained or appointed in, or by the said book, shall be void
and of none effect, from and after the feast of the Nativity
Fof St. John Baptist next coming. And that the said book,
with the order of service, and of the administration of Sacra-
ments, rites and ceremonies, with the alteration and additions
therein added and appointed by this statute, shall stand and
206 from and after the said feast of the Nativity of St. John
Baptist, in full force and effect, according to the tenor and
effect of this statute: any thing in the aforesaid statute of
repeal to the contrary notwithstanding.
B2
et Pe re
CHAP.
4 LAWS CONCERNING DIVINE SERVICE.
And further be it enacted by the queen’s highness, with
the assent of the lords and commons of this present parlia-
ment assembled, and by the authority of the same, that all
and singular ministers in any cathedral or parish church,
or other place within this realm of England, Wales, and the
marches of the same, or other the queen’s dominions, shall
from and after the feast of the Nativity of St. John Baptist
next coming, be bounden to say and use the matins, even-
song, celebration of the Lord’s Supper, and administration —
of each of the Sacraments, and all other common and open
prayer, in such order and form as is mentioned in the said
book, so authorized by parliament in the said fifth and sixth —
year of the reign of King Edward the Sixth, with one altera-
tion or addition of certain lessons to be used on every Sunday
in the year, and the form of the Litany altered and corrected,
and two sentences only added in the delivery of the Sacra-
ment to the communicants, and none other, or otherwise.
And that if any manner of parson, vicar, or other whatsoever
minister that ought or should sing or say common prayer
mentioned in the said book, or minister the Sacraments from
and after the feast of the Nativity of St. John Baptist next
coming, refuse to use the said common prayers, or to minister
the Sacraments in such cathedral or parish church, or other
places, as he should use to minister the same, in such order
G
and form as they be mentioned and set forth in the said.
book, or shall wilfully or obstinately (standing in the same)
use any other rite, ceremony, order, form, or manner of cele-
brating of the Lord’s Supper, openly or privily, or matins,
evensong, administration of the Sacraments, or other open
prayers, than is mentioned and set forth in the said book,
(open prayer in and throughout this act, is meant that prayer
which is for other to come unto or hear, either in common
churches, or private chapels, or oratories, commonly called
the Service of the Church,) or shall preach, declare, or speak
any thing in the derogation or depraving of the said book, or
any thing therein contained, or of any part thereof, and shall
be thereof lawfully convicted according to the laws of this
realm by verdict of twelve men, or by his own confession, or
by the notorious evidence of the fact, shall lose and forfeit to
the queen’s highness, her heirs and successors, for his first
LAWS CONCERNING DIVINE SERVICE. 5
offence, the profit of all his spiritual benefices or promotions CH AP.
coming or arising in one whole year next after his conviction :
and also that the person so convicted shall for the same
offence suffer imprisonment by the space of six months
without bail or mainprise. And if any such person, once
convict of any offence concerning the premises, shall after
his first conviction eftsoons offend, and be thereof in form
aforesaid lawfully convict: that then the same person shall
for his second offence suffer imprisonment by the space of
one whole year, and also shall therefore be deprived ipso facto
of all his spiritual promotions. And that it shall be lawful
to all patrons or donors of all and singular the same spiritual
promotions, or of any of them, to present or collate to the
same, as though the person and persons so offending were
dead. And that if any such person or persons, after he shall
be twice convicted in form aforesaid, shall offend against any
of the premises the third time, and shall be thereof in form
aforesaid lawfully convicted, that then the person so offend-
ing, and convicted the third time, shall be deprived ipso facto
of all his spiritual promotions, and also shall suffer imprison-
ment during his life.
3 And if the person that shall offend and be convict in form
aforesaid, concerning any of the premises, shall not be bene-
ficed, nor have any spiritual promotion ; that then the same
person so offending and convict, shall for the first offence
suffer imprisonment during one whole year next after his
said conviction, without bail or mainprise. And if any such
person not having any spiritual promotion, after his first
conviction, shall eftsoons offend in any thing concerning the
premises, and shall in form aforesaid be therefore lawfully
convicted, that then the same person shall for his second
offence suffer imprisonment during his life.
And it is ordained and enacted by the authority abovesaid,
that if any person or persons whatsoever, after the said feast
of the Nativity of St. John Baptist next coming, shall in any
interludes, plays, songs, rhymes, or by other open words,
declare or speak any thing in the derogation, depraving, or
despising of the same book, or of any thing therein contained,
or any part thereof, or shall by open fact, deed, or by open
threatenings, compel or cause, or otherwise procure or main-
6 LAWS CONCERNING DIVINE SERVICE.
CHAP. tain any parson, vicar, or other minister, in any cathedral or
—— parish church, or in chapel, or in any other place, to sing or
say any common and open prayer, or to minister any Sacra-
ment otherwise, or in any other manner and form than is
mentioned in the said book, or that by any of the said means,
shall unlawfully interrupt or let any parson, vicar, or other
minister, in any cathedral or parish church, chapel, or any
other place, to sing or say common and open prayer, or to
minister the Sacraments, or any of them, in such manner and
form as is mentioned in the said book: that then every such
person being thereof lawfully convicted in form abovesaid,
shall forfeit to the queen our sovereign lady, her heirs and
successors, for the first offence an hundred marks. And
if any person or persons, being once convict of any such
offence, eftsoons offend against any of the last recited of-
fences, and shall in form aforesaid be thereof lawfully con-
vict: that then the same person so offending and convict,
shall for the second offence forfeit to the queen our sovereign
lady, her heirs and successors, four hundred marks. And if
any person, after he in form aforesaid, shall have been twice
convict of any such offence concerning any of the last recited
offences, shall offend the third time, and be thereof in form
abovesaid lawfully convict: that then every person so offend-
ing and convict, shall for his third offence forfeit to our
sovereign lady the queen all his goods and chattels, and
shall suffer imprisonment during his life. And if any person
or persons that for his first offence concerning the premises
shall be convict in form aforesaid, do not pay the sum to be
paid by virtue of his conviction, in such manner and form as
the same ought to be paid, within six weeks next after his
conviction, that then every person so convict, and so not
paying the same, shall for the same first offence, instead of
the said sum, suffer imprisonment by the space of six months
without bail or mainprise. And if any person or persons
that for his second offence concerning the premises, shall be
convict in form aforesaid, do not pay the said sum to be paid
by virtue of his conviction and this statute, in such manner
and form as the same ought to be paid, within six weeks next
after his said second conviction: that then every person so
convicted and not so paying the same, shall for the same
LAWS CONCERNING DIVINE SERVICE. 7
second offence, in the stead of the said sum, suffer imprison- CH AP.
ment during twelve months, without bail or mainprise. And —!:
that from and after the said feast of the Nativity of St. John
Baptist next coming, all and every person and persons, in-
habiting within this realm, or any other the queen’s ma-
4jesty’s dominions, shall diligently and faithfully, having no
lawful or reasonable excuse to be absent, endeavour them-
selves to resort to their parish church or chapel accustomed,
or upon reasonable let thereof, to some usual place where
common prayer and such service of God shall be used in such
time of let, upon every Sunday, and other days ordained and
used to be kept as holy days; and then and there to abide
orderly and soberly during the time of common prayer,
preachings, or other service of God, there to be used and
ministered, upon pain and punishment by the censures of the
Church: and also upon pain that every person so offending,
shall forfeit for every such offence 12d. to be levied by the
churchwardens of the parish where such offence shall be
done, to the use of the poor of the same parish, of the goods,
lands, and tenements, of such offender, by way of distress.
And for due execution hereof, the queen’s most excellent
majesty, the lords temporal, and all the commons in this
present parliament assembled, doth in God’s name earnestly
require and charge all the archbishops, bishops, and other
ordinaries, that they shall endeavour themselves to the utter-
most of their knowledges, that the due and true execution
hereof, may be had throughout their diocese and charges,
as they will answer before God, for such evils and plagues
wherewith Almighty God may justly punish His people for
neglecting His good and wholesome law. And for their
authority in this behalf, be it further enacted by the autho-
rity aforesaid, that all and singular the same archbishops,
bishops, and all other their officers, exercising ecclesiastical
jurisdiction, as well in place exempt as not exempt within
their diocese, shall have full power and authority by this act,
to reform, correct and punish by censures of the Church, all
and singular persons, which shall offend within any their
jurisdictions or diocese after the said feast of the Nativity
of St. John Baptist next coming, against this act and sta-
tute: any other law, statute, privilege, liberty, or provision
8 LAWS CONCERNING DIVINE SERVICE.
CHAP. heretofore made, had or suffered to the contrary notwith-
“—. standing.
And it is ordained and enacted by the authority aforesaid,
that all and every justices of oyer and terminer, or justices of
assize, shall have full power and authority in every of their
open and general sessions, to enquire, hear, and determine all
and all manner of offences that shall be committed or done
contrary to any article contained in this present act, within .
the limits of the commission to them directed, and to make
process for the execution of the same as they may do against
any person being indicted before them of trespass, or lawfully
convicted thereof.
Provided always, and be it enacted by the authority afore-
said, that all and every archbishop and bishop, shall or may
at all time and times, at his liberty and pleasure, join and
associate himself by virtue of this act, to the said justices of
oyer and terminer, or to the said justices of assize, at every
of the said open and said general sessions to be holden in any
place within his diocese, for and to the enquiry, hearing, and
determining of the offences aforesaid. ,
Provided also, and be it enacted by the authority aforesaid,
that the books concerning the said services, shall at the cost
and charges of the parishioners of every parish and cathedral
church; be attained and gotten before the said feast of the
Nativity of St. John Baptist next following, and that all such
parishes and cathedral churches, or other places where the said
books shall be attained and gotten before the said feast of the
Nativity of St. John Baptist, shall within three weeks next
after the said books so attained and gotten, use the said ser-
vice, and put the same in ure according to this act.
And be it further enacted by the authority aforesaid, that 5
no person or persons shall be at any time hereafter im-
peached, or otherwise molested, of or for any of the offences
above mentioned, hereafter to be committed or done contrary
to this act, unless he or they so offending be thereof indicted
at the next general sessions to be holden before any such
justices of oyer and terminer or justices of assize, next after
any offence committed or done contrary to the tenor of this
act.
Provided always, and be it ordained and enacted by the
LAWS CONCERNING DIVINE SERVICE. 9
authority aforesaid, that all and singular lords of the parlia- CHAP.
ment, for the third offence above mentioned, shall be tried
by their peers.
Provided also that, and be it ordained and enacted by the
authority aforesaid, that the mayor of London, and all other
mayors, bailiffs, and other head officers of all and singular
cities, boroughs, and towns corporate within this realm,
Wales, and the marches of the same, to the which justices
of assize do not commonly repair, shall have full power and
authority by virtue of this act, to enquire, hear, and de-
termine the offences abovesaid, and every of them, yearly
within fifteen days after the feasts of Easter and St. Michael
the Archangel, mm like manner and form as justices of assize
and oyer and terminer may do.
Provided always, and be it ordained and enacted by the
authority aforesaid, that all and singular archbishops and
bishops, and every of their chancellors, commissaries, arch-
deacons, and other ordinaries, having any peculiar ecclesias-
tical jurisdiction, shall have full power and authority by
Hvirtue of this act, as well to enquire in their visitation,
synods, and elsewhere within their jurisdiction, at any other
time and place, to take accusations and informations of all
and every the things above mentioned, done, committed, or
perpetrated within the limits of their jurisdictions and autho-
rity, and to punish the same by admonition, excommunica-
tion, sequestration, or deprivation, and other censures and
process in like form as heretofore hath been used in like
cases by the queen’s ecclesiastical laws.
Provided always, and be it enacted, that whatsoever person
offending in the premises, shall for the offence first receive
punishment of the ordinary, having a testimonial thereof
under the said ordinary’s seal, shall not for the same offence
eftsoons be convicted before the justices. And likewise re-
ceiving for the said first offence punishment by the justices,
he shall not for the same offence eftsoons receive punishment
of the ordinary: any thing contained in this act to the con-
trary notwithstanding.
Provided always, and be it enacted, that such ornaments
of the Church, and of the ministers thereof, shall be retained
and be in use, as was in this Church of England, by the
10 LAWS CONCERNING DIVINE SERVICE.
CHAP. authority of parliament in the second year of the reign of
.: King Edward the Sixth, until other order shall be therein
taken by authority of the queen’s majesty, with the advice of
her commissioners, appointed and authorized under the great
seal of England, for causes ecclesiastical, or of the metropo-
litans of this realm. And also that if there shall happen any
contempt or irreverence to be used in the ceremonies or rites
of the Church, by the misusing of the orders appointed in
this book: The queen’s majesty may by the like advice of I
the said commissioners, or metropolitans, ordain and publish
such further ceremonies or rites, as may be most for the
advancement of God’s glory, the edifying of His Church,
and the due reverence of Christ’s holy mysteries and Sacra-
ments. And be it further enacted by the authority afore-
said, that all laws, statutes, and ordinances, wherein or
whereby any other service, administration of Sacraments, or
common prayer is limited, established, or set forth to be used
within this realm, or any other the queen’s dominions and
countries, shall from henceforth be utterly void, and of none
effect.
BY THE KING, 6
A PROCLAMATION FOR THE AUTHORIZING AN UNIFORMITY OF THE BOOK
OF COMMON PRAYER, TO BE USED THROUGHOUT THE REALM.
AutTHoueH it cannot be unknown to our subjects by the
former declarations we have published, what our purposes
and proceedings have been in matters of religion since our
coming to this crown: yet the same being now by us reduced
to a settled form, we have occasion to repeat somewhat of
that which hath passed: and how at our very first entry Κα
into the realm, being entertained and importuned with in-
formations of sundry ministers, complaining of the errors
and imperfections of the Church here, as well in matter of
doctrine, as of discipline: although we had no reason to pre-
sume that things were so far amiss as was pretended, be-
cause we had seen the kingdom under that form of religion,
which by law was established in the days of the late queen of
famous memory, blessed with a peace and prosperity, both
%
SES A, τὶ δῶν τὰν re
LAWS CONCERNING DIVINE SERVICE. 81
extraordinary and of many years’ continuance; (a strong CHAP.
evidence that God was therewith well pleased ;) yet because
the importunity of the complainers was great, their affirma-
tions vehement, and the zeal wherewith the same did seem
to be accompanied, very specious: we were moved thereby
to make it our occasion to discharge that duty which is the
chiefest of all kingly duties, that is, to settle the affairs of
religion, and the service of God before their own. Which
while we were in hand to do, as the contagion of the sickness
reigning in our city of London and other places would per-
mit an assembly of persons meet for that purpose; some of
those who misliked the state of religion here established, pre-
suming more of our intents than ever we gave them cause to
do, and transported with humour, began such proceedings,
as did rather raise a scandal in the Church, than take offence
away. For both they used forms of public serving of God
not here allowed, held assemblies without authority, and did
other things carrying a very apparent show of sedition, more
than of zeal: whom we restrained by a former proclamation
in the month of October last, and gave imtimation of the
conference we intended to be had with as much speed as
conveniently could be, for the ordering of those things of the
Church, which accordingly followed in the month of January
last at our honour of Hampton Court, where before ourself,
7and our privy council were assembled many of the gravest
bishops and prelates of the realm, and many other learned
men, as well of those that are conformable to the state of the
Church established, as of those that dissented. Among whom
what our pains were, what our patience in hearing and re-
plying, and what the indifferency and uprightness of our
judgment in determining, we leave to the report of those who
heard the same, contenting ourself with the sincerity of our
own heart therein. But we cannot conceal, that the success
of that conference was such, as happeneth to many other
things, which moving great expectation before they be
entered into, in their issue produce small effects. For we
found mighty and vehement informations supported with so
weak and slender proofs, as it appeareth unto us and our
council, that there was no cause why any change should have
been at all in that which was most impugned, the Book of
12 LAWS CONCERNING DIVINE SERVICE.
cHAP, Common Prayer, containing the form of the public service of
1. God here established, neither in the doctrine which appeared
to be sincere, nor in the forms and rites which were justified
out of the practice of the primitive Church. Notwithstand-
ing, we thought meet, with consent of the bishops and other
learned men there present, that some small things might
rather be explained than changed: not that the same might
not very well have been borne with by men who would have
made a reasonable construction of them: but for that in a
matter concerning the service of God, we were nice, or rather
jealous, that the public form thereof should be free, not only
from blame, but from suspicion, so as neither the common
adversary should have advantage to wrest aught therein con-
tained, to other sense than the Church of England intendeth,
nor any troublesome or ignorant person of this Church be
able to take the least occasion of cavil against it: and for
that purpose gave forth our commission under our great seal
of England, to the archbishop of Canterbury and others,
according to the form which the laws of this realm in like τὶ
case prescribed to be used, to make the said explanation, and
to cause the whole Book of Common Prayer, with the same
explanations, to be newly printed. Which being now done,
and established anew after so serious a deliberation, although
we doubt not but all our subjects both ministers and others,
will receive the same with such reverence as appertaineth,
and conform themselves thereunto every man in that which
him concerneth: yet have we thought it necessary to make
known by proclamation our authorizing of the same, and to
require and enjoin all men, as well ecclesiastical as temporal,
to conform themselves unto it, and to the practice thereof,
as the only public form of serving of God, established and
allowed to be in this realm. And the rather, for that all the
learned men who were there present, as well of the bishops .
as others, promised their conformity in the practice of it, ,
only making suit to us, that some few might be borne with
for a time.
Wherefore we require all archbishops, bishops, and all other
public ministers, as well ecclesiastical as civil, to do their
duties in causing the same to be obeyed, and in punishing
the offenders according to the laws of the realm heretofore
LAWS CONCERNING DIVINE SERVICE, 13
established, for the authorizing of the said Book of Common C HAP.
Prayer. And we think it also necessary that the said arch- Ξ-
bishops, and bishops, do each of them in his province and
diocese take order, that every parish do procure to themselves
within such time as they shall think good to limit, one of the
said books so explained. And last of all, we do admonish all
men, that hereafter they shall not expect nor attempt any
further alteration in the common and public form of God’s
service, from this which is now established, for that neither
will we give way to any to presume, that our own judgment
having determined in a matter of this weight, shall be swayed
to alteration by the frivolous suggestions of any light spirit :
neither are we ignorant of the inconveniences that do arise
in government, by admitting innovation in things once set-
tled by mature deliberation: and how necessary it is to use
constancy in the upholding of the public determinations of
states, for that such is the unquietness and unstedfastness
of some dispositions, affecting every year new forms of things,
as if they should be followed in their unconstancy, would
make all actions of states ridiculous and contemptible:
whereas the stedfast maintaining of things by good advice
established, is the weal of all commonwealths.
Given at our palace of Westminster the 5th day of
March, in the first year of our reign of England,
France, and Ireland, and of Scotland the seven
and thirtieth.
God save the King.
14 LAWS CONCERNING DIVINE SERVICE.
THE PREFACE. “o>
CHAP. ‘THERE was never any thing by the wit of man so well de-
~__ vised, or so sure established, which in continuance of time
hath not been corrupted: as (among other things) it may
plainly appear by the common prayers in the Church, com-
monly called divine service. The first original and ground M
whereof, if a man would search out by the ancient fathers, he
shall find, that the same was not ordained but of a good pur-
pose and for a great advancement of godliness. For they so
ordered the matter, that all the whole Bible (or the greatest
part thereof) should be read over once in the year, intending
thereby that the clergy, and especially such as were minis-
ters of the congregation, should (by often reading and
meditation of God’s word) be stirred up to godliness them-
selves, and be more able to exhort other by wholesome doc-
trine, and to confute them that were adversaries to the truth.
And further, that the people (by daily hearing of Holy Scrip-
ture read in the Church) should continually more and more
increase in the knowledge of God, and be more inflamed with
the love of His true religion. But these many years passed,
this godly and decent order of the ancient fathers hath been
so altered, broken and neglected by planting in uncertain
stories, legends, responds, verses, vain repetitions, commemo-
rations, and synodals, that commonly when any book of the
Bible was begun, before three or four chapters were read out,
all the rest were unread. And in this sort the book of Esay
was begun in Advent, and the book of Genesis in Septua-
gesima: but they were only begun, and never read through.
After like sort were other books of Holy Scripture used.
And moreover, whereas St. Paul would have such language
spoken to the people in the church, as they may understand
and have profit by hearing the same; the service in this
LAWS CONCERNING DIVINE SERVICE. 15
Church of England (these many years) hath been read in CHAP.
Latin to the people, which they understood not, so that they -——
have heard with their ears only, and their heart, spirit and
mind, have not been edified thereby. And furthermore,
notwithstanding that the ancient fathers have divided the
Psalms into seven portions, whereof every one was called a
Nocturn: now of late time a few of them hath been daily
said, and oft repeated, and the rest utterly omitted. More-
N over, the number and hardness of the rules called the Pye,
and the manifold changings of the service, was the cause,
that to turn the book only was so hard and intricate a matter,
that many times there was more business to find out what
should be read, than to read it when it was found out.
These inconveniences therefore considered, here is set forth
such an order whereby the same shall be redressed. And
for a readiness in this matter here is drawn out a calendar
for that purpose, which is plain and easy to be understanded,
O wherein (so much as may be) the reading of Holy Scriptures is
so set forth, that all things shall be done in order without
breaking one piece from another. For this cause be cut off
anthems, responds, invitatories, and such like things as did
break the continual course of the reading of the Scripture.
Yet because there is no remedy, but that of necessity there
must be some rules, therefore certain rules are here set forth,
which as they be few in number, so they be plain and easy
to be understanded. So that here you have an order for
Prayer (as touching the reading of Holy Scripture) much
agreeable to the mind and purpose of the old fathers, and a
great deal more profitable and commodious than that which
10 of late was used. It is more profitable, because here are left
out many things, whereof some be untrue, some uncertain,
Psome vain and superstitious, and is ordained nothing to be
read but the very pure word of God, the Holy Scriptures, or
that which is evidently grounded upon the same, and that in
such a language and order, as is most easy and plain for the
understanding both of the readers and hearers. It is also
more commodious, both for the shortness thereof, and for the
plainness of the order, and for that the rules be few and easy.
Furthermore, by this order the curates shall need none other
book for their public service, but this book and the Bible.
16 LAWS CONCERNING DIVINE SERVICE.
CHAP. By the means whereof the people shall not be at ‘so great
᾿ς charges for books, as in times past they have been.
And where heretofore there hath been great diversity in
saying and singing in churches within this realm, some
following Salisbury use, some Hereford use, some the use of
Bangor, some of York, and some of Lincoln; now from
henceforth all the whole realm shall have but one use. And
if any would judge this way more painful, because that all
things must be read upon the book, whereas before, by the
reason of so often repetition, they could say many things by
heart ; if those men will weigh their labour with the profit
and knowledge which daily they shall obtain by reading upon
the book, they will not refuse the pain in consideration of
the great profit that shall ensue thereof.
And for as much as nothing can almost be so plainly set @
forth, but doubts may arise in the use and practising of the
same; to appease all such diversity (if any arise) and for the
resolution of all doubts concerning the manner how to under-
stand, do, and execute the things contained in this book: the
parties that so doubt, or diversely take any thing, shall alway
resort to the bishop of the diocese, who by his discretion
shall take order for the quieting and appeasing of the same,
so that the same order be not contrary to any thing con-
tained in this book. And if the bishop of the diocese be in
doubt, then he may send for the resolution thereof unto the
archbishop.
Though it be appointed in the forewritten preface, that all
things shall be read and sung in the church in the EnglishR
tongue, to the end that the congregation may be thereby
edified; yet it is not meant, but when men say morning and
evening prayer privately, they may say the same in any
language that they themselves do understand. [1 B. of
Edw. VI. “Neither that any man shall be bound to the
saying of them, but such as from time to time in cathedral
and collegiate churches, parish churches, and chapels to the
same annexed shall serve the congregation.’’]
These two And all priests and deacons shall be bound to say daily
paragraphs . . ‘ ᾿
omitted in the morning and evening prayer, either privately or openly, 5
1B.ofEdw. except they be let by preaching, studying divinity, or by
some other urgent cause, [Scotch Liturgy, “of which cause,
a ft
LAWS CONCERNING DIVINE SERVICE. 17
if it be frequently pretended, they are to make the bishop of CHAP.
the diocese, or the archbishop of the province, the judge and -
allower.”’ |
And the curate that ministereth in every parish church or
chapel, being at home and not being otherwise reasonably
letted, shall say the same in the parish church or chapel
where he ministereth, and shall toll a bell thereto, a con-
venient time before we begin, that such as be disposed may
come to hear God’s word, and to pray with him.
L’ ESTRANGE, c
CHAP.
18 LAWS CONCERNING DIVINE SERVICE.
THE PREFACE.
Tue Church of Christ hath in all ages had a prescript form
of common prayer, or divine service, as appeareth by the
ancient liturgies of the Greek and Latin Churches. This
was done, as for other great causes, so likewise for retaining
an uniformity in God’s worship; a thing most beseeming
them that are of one and the same profession. For by the
form that is kept in the outward worship of God, men com-
monly judge of religion. If in that there be a diversity,
straight they are apt to conceive the religion to be diverse.
Wherefore it were to be wished that the whole Church of
Christ were one as well in form of public worship, as in
doctrine ; and that as it hath but one Lord, and one faith,
so it had but one heart, and one mouth. This would prevent
many schisms and divisions, and serve much to the preserving
of unity ; but since that cannot be hoped for in the whole
Catholic Christian Church, yet at least in the Churches that
are under the protection of one sovereign prince, the same
ought to be endeavoured.
It was not the least part of our late sovereign King James
of blessed memory his care, to work this uniformity in all his
dominions : but while he was about to do it, it pleased God
to translate him to a better kingdom. His majesty that now
reigneth, (and long may he reign over us in all happiness,)
not suffering his father’s good purpose to fall to the ground,
but treading the same path, with the like zeal and pious
affection, gave order soon after his coming to the crown for
the framing of a book of common prayer, like unto that
which is received in the Churches of England and Ireland,
for the use of this Church. After many lets and hindrances,
11
LAWS CONCERNING DIVINE SERVICE. 19
the same cometh now to be published, to the good, we trust, CHAP.
of all God’s people, and the increase of true piety and sincere .
devotion amongst them.
But as there is nothing, how good and warrantable soever
in itself, against which some will not except; so it may be
that exceptions will be taken against this good and most
pious work, and perhaps none more pressed than that we
have followed the service-book of England. But we should
desire them that shall take this exception to consider, that
being as we are by God’s mercy of one true profession, and
otherwise united by many bonds, it had not been fitting to
vary much from theirs, ours especially coming forth after
12 theirs, seeing the disturbers of the Church both here and
there should by our differences, if they had been great, taken
occasion to work more trouble. Therefore did we think meet
to adhere to their form, even in the festivals, and some other
rites, not as yet received, nor observed in our Church, rather
than by omitting them to give the adversary to think that we
disliked any part of their service.
Our first reformers were of the same mind with us, as
appeareth by the ordinance they made, that in all the parishes
of this realm, the common prayer should be read weekly on
Sundays, and other festival days, with the lessons of the Old
and New Testament, conform to the order of the Book of
Common Prayer, (meaning that of England, for it is known
that divers years after we had no other order for common
prayer.) This is recorded to have been the first head con-
cluded in a frequent council of the lords and barons professing
Christ Jesus. We keep the words of the history ; ‘ Religion
was not then placed in rites and gestures, nor men taken
with the fancy of extemporary:prayers*.” Sure the public
worship of God in His Church, being the most solemn action
of us His poor creatures here below, ought to be performed
by a liturgy advisedly set and framed, and not according to
the sudden and various fancies of men. This shall suffice for
the present to have said; the God of mercy confirm our
hearts in His truth, and preserve us alike from profaneness
and superstition. Amen.
® The History of the Church of Scotland, p. 218.
c2
20 LAWS CONCERNING DIVINE SERVICE.
OF CEREMONIES, WHY SOME BE ABOLISHED, 18
AND SOME RETAINED.
CHAP. Or such ceremonies as be used in the Church, and haveT
I. had their beginning by the institution of man; some at the
first were of godly intent and purpose devised, and yet at
length turned to vanity and superstition. Some entered into
the Church by undiscreet devotion, and such a zeal as was
without knowledge ; and for because they were winked at in
the beginning, they grew daily to more and more abuses,
which not only for their unprofitableness, but also because
they have much blinded the people, and obscured the glory
of God, are worthy to be cut away and clean rejected. Other
there be, which although they have been devised by man, yet
is it thought good to reserve them still, as well for a decent
order in the Church (for the which they were first devised)
as because they pertain to edification, whereunto all things
done in the Church (as the Apostle teacheth) ought to be re-
ferred. And although the keeping or omitting of a ceremony
(in itself considered) is but a small thing, yet the wilful and
contemptuous transgression and breaking of a common order
and discipline, is no small offence before God.
“ Let all things be done among you” (saith St. Paul) “inv
a seemly and due order.” ‘The appointment of the which
order pertaineth not to private men, therefore no man ought
to take in hand, nor presume to appoint or alter any public
or common order in Christ’s Church, except he be lawfully
called and authorized thereunto.
And whereas in this our time the minds of men are sow
divers, that some think it a great matter of conscience to de-
part from a piece of the least of their ceremonies (they be so
addicted to their old customs ;) and again on the other side, -
some be so new fangled, that they would innovate all things,
and so despise the old, that nothing can like them but that
is new: it was thought expedient, not so much to have
respect how to please and satisfy either of these parties, as
how to please God, and profit them both. And yet lest any
man should be offended (whom good reason might satisfy)
LAWS CONCERNING DIVINE SERVICE. 21
here be certain causes rendered why some of the accustomed CHAP.
ceremonies be put away, and some retained and kept still.
Some are put away, because the great excess and multitude
14 of them hath so increased in these latter days, that the burden
of them was intolerable, whereof St. Augustine in his time
complained that they were grown to such a number, that the
state of a Christian people was in worse case (concerning the
matter) than were the Jews. And he counselled that such
yoke and burden should be taken away, as time would serve
quietly to do it.
But what would St. Augustine have said if he had seen the
ceremonies of late days used among us, whereunto the mul-
titude used in his time was not to be compared? This our
excessive multitude of ceremonies was so great, and many of
them so dark, that they did more confound and darken, than
declare and set forth Christ’s benefits unto us.
And besides this, Christ’s Gospel is not a ceremonial law,
(as much of Moses’ law was,) but it is a religion to serve God,
not in bondage of the figure or shadow, but in the freedom
of the spirit, being content only with those ceremonies which
do serve to a decent order and godly discipline, and such as
be apt to stir up the dull mind of man to the remembrance
x of his duty to God by some notable and special signification,
whereby he might be edified.
Furthermore, the most weighty cause of the abolishment
of certain ceremonies was, that they were so far abused,
y partly by the superstitious blindness of the rude and un-
learned, and partly by the unsatiable avarice of such as
sought more their own lucre than the glory of God, that the
abuses could not well be taken away, the thing remaining
still. But now as concerning those persons, which perad-
Z venture will be offended, for that some of the old ceremonies
are retained still; if they consider that without some cere-
monies it is not possible to keep any order or quiet discipline
in the Church, they shall easily perceive just cause to reform
their judgments. And if they think much that any of the
old do remain, and would rather have all devised anew, than
such men granting some ceremonies convenient to be had,
surely where the old may be well used, there they cannot
reasonably reprove the old only for their age, without be-
22 LAWS CONCERNING DIVINE SERVICE.
CHAP. traying of their own folly. For in such a case they ought
—— rather to have reverence unto them for their antiquity, if
they will declare themselves to be more studious of unity and
concord, than of innovations and new-fangleness, which (as
much as may be with the true setting forth of Christ’s reli-
gion) is. always to be eschewed. Furthermore, such shall a
have no just cause with the ceremonies reserved to be
offended. For as those be taken away which were most
abused, and did burden men’s consciences without any cause,
so the other that remain, are retained for a discipline and
order, which (upon just causes) may be altered and changed,
and therefore are not to be esteemed equal with God’s law. 15
And moreover they be neither dark nor dumb ceremonies,
but are so set forth that every man may understand what
they do mean, and to what use they do serve. So that it is
not like that they in time to come should be abused as the
other have been: and in these our doings we condemn no
other nations, nor prescribe any thing but to our own people
only. For we think it convenient that every country should
use such ceremonies as they shall think best, to the setting
forth of God’s honour and glory, and to the reducing of the
people to a most perfect and godly living, without error or
superstition. And that they should put away other things,
which from time to time they perceive to be most abused,
as in men’s ordinances it often chanceth diversly in divers
countries.
LAWS CONCERNING DIVINE SERVICE. 23
17 ANNOTATIONS
UPON
CHAPTER I.
(A) The necessity of common prayer. And of a book of common prayer, C Ἐ, AP,
ib. Arguments for set forms. Proved to have been used in the three
first centuries after Christ. And approved by reformed Churches.
(B) Set forms of administering the Sacraments. Proved by primitive
practice. (C) Rites and ceremonies fit to be prescribed. (D) Every
particular Church hath authority to prescribe set forms and rites. The
main ground of uniformity. (E) A necessity of an act for uniformity.
(F) The present act a reviver of a former. (G) The parliament did
only ratify, not make the alterations. (H) Anciently bishops visited in
person. An uniformity of articles commended. (I) The canons 1603,
not repugnant to the Act for Uniformity. The power of the civil magis-
trate in ecclesiastical matters. (K) The occasion of the conference at
Hampton Court. (L) The proclamation of King James obligatory to
obedience. (M) Our service not taken out of the Mass-Book. (N) The 2
Pye. Several acceptations of the word. (0) [The lessons in the
calendar.] (P) Apocryphal lessons lawful to be read. The minister
hath liberty to exchange them for canonical Scripture. They are more
edifying than many chapters of the canon appointed by the Directory.
(Q) The bishops to interpret in doubtful cases. (R) The several
degrees of the first Reformation. (S) What meant by the minister
saying daily prayer either privately or openly. (T) Ceremonies of
human institution lawful. Proved by the several confessions of reformed
Churches. (V) Order in the Church of divine institution. Orders to
be obeyed, not disputed, where they are not simply unlawful. (W) The
Church’s prudence and moderation in her first Reformation. (X) Signi-
ficant ceremonies lawful. (Y) Superstition defined. (Z) Our ceremo-
nies elder than the Mass-Book. Directory, a popish word. (A) Scandal
no just exception against our liturgy by the confession of Geneva
herself. More scandalized, and more justly by the Directory than our .
Common Prayer.
A The Book of Common Prayer.| As God is the first principle
and prime efficient of our being, so that very being (of so
supereminent a quality) is obligation of the highest import-
ance, for us to defer to Him the greatest honour we possibly
24. LAWS CONCERNING DIVINE SERVICE.
CHAP. can. That which hath the ordering and disposal of this
!_ honour to Him is religion; the most noble, the most proper
act of religion is prayer, an act by which we turn tenants to
God, and own Him as the donor of “every good and perfect
gift.” A duty enforced by our Saviour’s express command,
“Pray always,” so He, Luke xviii. 1. “Continually,” so His
blessed Apostle, 1 Thess. v. 17, that is, levant and couchant,
morning and evening, suitable to the diurnal sacrifices in 18
the temple, that at least. A duty dignified with the gift
of miracles, exemplified in Elias, Joshua, and many more.
Now ovd€ εὐχὴ μόνου τοσαύτην δύναμιν ἔχει, πολλῷ μᾶλλον
ἡ μετὰ πλήθους", 1. 6. “If the solitary prayer of one single
supplicant be so operative, what would it do in a full
assembly, who combining together, besiege and beset God
with their prayers? such a storming of and forcible entry
into heaven, being most acceptable to Him,” as Tertullian
elegantly. Such an advantage hath the public above the
private, the Church above the closet: and hence a necessity
of common prayer.
Objection. But there may be a necessity of common prayer, yet no
necessity of a book of common prayer, that is, of a set form.
The prayers of the minister, in the congregation, for the con-
gregation, are common prayers; which are prayers conceived,
and without book.
Answer. Answer. Confessed, such prayers may in some sort be called
common prayers, but not so properly as set forms, because
the minister who officiateth publicly is but the agent, the
representative of the people in their resort to God. Now in
arbitrary prayer he cannot so well be called the mouth of the
assembly, or said to send up his prayers on their errand,
when they are not privy to one syllable he will deliver, when
he speaks always his own, not always their sense; in which
case the people’s Amen should be as arbitrary as is his prayer:
and if upon some dislike at either the matter or form, the
people think fit to suspend their Amen, what then becomes of
the common prayer? Again, in conceived prayer the spirit of
the congregation is more stinted than imposed; our con-
cernments, whether temporal or whether spiritual, are very
numerous, and require in terminis, to the best of our power,
* Chrysostom.
LAWS CONCERNING DIVINE SERVICE. 25
a clear enumeration of them all by the congregation in their c HAP.
addresses to God. Commit these particulars to a prescribed |
form, it will faithfully dictate them again; commit them to
memory, impossible it is for her precisely to refund them
upon a minute’s warning, and where any are omitted, the
people’s spirits as to those particulars must needs be re-
strained. Again, arbitrary prayer is not so edifying as a
prescript form. When the people are pre-acquainted with
and wonted to a set form, better can they accompany the
minister all along that sacred exercise with intention of spirit
than when he prayeth ex tempore, many words, perhaps sen-
tences, being like to escape audience, either through vocal
impediment or local distance. Again, by set forms many
mischiefs are prevented, to which conceived prayer stands
obnoxious; be the abilities of him who officiateth in an ex-
temporary way never so eminent, yet are they not always the
same. As man, subject he is to those familiar incidents,
languor of either body or mind, and when either of these
possess him, the vigour of his spirit must needs abate, his
conceptions become disordered; and it were a sad case that
when a congregation assemble to solicit God by public
prayer, there should prove a fail in that great duty upon any
such common emergency, which mischief is prevented by a
prayer always the same. Care also is taken thereby, as the
council of Milevis decreed ; Ne forte aliquid contra fidem, vel
per ignorantiam, vel per minus studium sit compositum?. “ Lest
by chance, either through ignorance or incuriosity, heterodox
and unsound tenets be vented :” and the necessity of such a
provision these woeful times have sufficiently taught us. Care
is taken in all those three particulars, for whose sake Mr.
Calvin® adviseth it with his valde probo, “1 do exceedingly
approve of it.” First, Ut consulatur quorundam simplicitati et
imperitie ; “That there may be a provision to help the sim-
plicity and unskilfulness of some,” that there be praying
not toying in the church; that those holy addresses, which
should breathe all possible reverence, be not conceited as
well as conceived; that all levity and fantastical wanton-
> Can. 12. illa extet, a qua pastoribus discedere
¢ Epist. Protectori. Geneva, 1575. in functione sua non liceat, tam ut
[Quod ad formulam precum et rituum consulatur, &c. ]
ecclesiasticorum, valde probo ut certa
26 LAWS CONCERNING DIVINE SERVICE.
CHAP. ness be avoided. Secondly, Ut certius constet ecclesiarum
“__ omnium inter se consensus ; “That the consent and harmony
of parochial churches may the better appear.” Thirdly,
Ut obviam eatur desultorie quorundam levitati, qui nova-19
tiones quasdam affectant; ‘That the capricious giddiness
of such who like nothing but changes and innovations be
encountered.”. Upon which and other considerations set
forms have ever been esteemed so expedient, as the casting
all our public applications to God totally upon occasional
and indigested suggestions, cannot but signify a strange
humour of singularity, and a practical schism from all holy
men in all ages. What the practice of the people of God
hath been unto the days of our Saviour, what of the Chris-
tians from Constautine to this day, hath been so often proved
by very learned champions of our Church, as our adversaries
begin to yield this controversy to us. But we are slender
gainers by it, for now we are told that after Constantine’s
time the Church began to gather soil, and that unless we can
produce evidence for set forms within the first three hundred
years, we shall not be heard. Well then let that be our
present task, which if we be not able to make good, we pro-
fess we have much missed our aim. And first we will make
our inquisition as early as may be; Acts 1. 14, we find the
Apostles “all with one accord in prayers and supplications ;”
upon which words Chamier’, (a man far enough from super-
stition,) Si orabant una, ergo communis erat omnibus formula :
“Tf they prayed together then they used one set form ;”
whether such a conclusion be absolutely inferable from the
premises of their praying together, I will not here determine ;
that it will easily flow in upon another account, viz. with
consideration had to the circumstance of time, I am prone to
believe. Our Saviour was but new ascended, and the Holy
Ghost not being yet sent down upon the Apostles, they were
not qualified above the rate of other men, and having not yet
those extraordinary dispensations of gifts, which were con-
ferred upon them at Pentecost, it is very probable they durst
not repose themselves upon unpremeditated suggestions, but
used some known form amongst them, most likely such as
4 Panswat. Cathol., lib. 10. cap. xii. Geneva 1626.
LAWS CONCERNING DIVINE SERVICE. 27
they had been acquainted with in the temple and syna- CHAP.
gogues, to which they so often resorted. Pentecost once =
past, and they with others endowed with miraculous graces®,
μετὰ τούτων ἁπάντων, ἦν καὶ εὐχῆς χάρισμα Kal ὁ τοῦτο ἔχων
ὑπὲρ τοῦ πλήθους παντὸς ἤυχετο. i. 6. “ together with all those
graces was the gift of prayer dispensed, and he who had it,
prayed for all the people.” No marvel then, if whilst this
grace lasted, there was no form stated. But this with all its
confraternity, either expiring, or languishing about the end
of the apostolical age, cause there was administered of de-
vising set forms to supply the default of those gifts, and upon
that moment of time prescribed forms most probably be
fixed. That St. Ignatius’s’ μία προσευχὴ, “one prayer,”
had reference to such a form, or Justin Martyr’s® κοινὴ εὐχὴ,
“common prayer,’ as learned men conceive, I shall not
urge, having testimony elsewhere sufficient. Clemens Alex-
_ andrinus", giving us the practice of his time, mentions τὸ
ἄθροισμα τῶν ἐν ταῖς εὐχαῖς ἀνακειμένων μίαν ὡσπὲρ ἔχον
φωνὴν τὴν κοινὴν καὶ μίαν γνώμην, i.e. “the congregation
addicted to their prayers, having as it were one mind, and
one voice common to all.” Now a congregation cannot have
one voice in their prayers without a set form for them to join
in. Tertullian', sub antistitis manu contestamur nos renunciare
diabolo et pompe et angelis ejus ; speaking of baptism, “ while
we are under the priest’s hand, we profess that we forsake
the devil, his pomps and his angels.” Origen), Frequenter in
oratione dicimus, da omnipotens, da partem cum prophetis, da
cum Apostolis Christi tui, tribue ut inveniamur ad vestigia
unigeniti tui. “ Grant, Almighty God, grant us a lot with
Thy prophets, with the Apostles of Thy Christ, give us grace
that we may follow the steps of Thy only Son.” Cyprian‘,
speaking of an imposture acted by a cheating woman, Bap-
tizabat quoque multos, usitata et legitima verba interrogationis
usurpuns: “She baptized many, using the accustomed words
of interrogation :”’ so also, Prefatione premissa parat fratrum
mentes dicendo, sursum corda: “ The priest after the preface
prepares the hearts of his brethren, saying, Lift up your hearts.”
© Chrysostom. i De Coron. milit.
f Epist. ad Magnes. ji Origen. in Jeremiam, Hom. xi.
5. Apol. 2. k Cypr. Epist. 75. Ib. in Orat.
h Stromat. 7. Domin.
28 LAWS CONCERNING DIVINE SERVICE. _
CHAP. What clearer evidence can there possibly be of set forms,
1, and. all these before three hundred years after Christ ; and 120
in times of such persecution when Christianity was in her
morning dress, when colebantur religiones pie magis quam
magnifice’, “religion was more devout than splendid,” such
expedience there was found of set forms, how much more
requisite are they in times of peace and rest? A matter so
clear, so convincing, as no Christian society that ever pre-
tended to the name of a Church, did ever think of their
abolition before the late compilers of the directory. Men
who, “ with hands lifted up to the most high God, did swear
to endeavour the reformation of religion in this kingdom in
worship, &c. according to the word of God, and the example
of the best reformed Churches,” a pretence fair and specious.
But acting as they did, it had been much to our satisfaction
had they pleased to produce one example of any Church best
reformed which hath not a set form of common prayer: their
darling Geneva hath hers, approved by Mr. Calvin; their be-
loved Belgia hath hers, established by the late synod at
Dort™; yea, their dear confederate Scotland hath hers, and
are any Churches in their reputation better reformed than
these ?
And administration of the Sacraments.| In the time of the g
Old Testament nothing relating to their Sacraments, either
that of circumcision or the passover, was executed either by
the priest, or in the place dedicated to holy assemblies, the
killing of the paschal lamb only excepted, Deut. xvi.; 2 Chron.
xxxv. 6. This notwithstanding certain forms they had for
the administration of both ; for circumcision, in the very act
thereof the father of the child usually said “ Blessed be the
Lord God, who hath sanctified us by His precepts, and hath
commanded us that we should cause this child to enter into
the covenant of Abraham.” So for the passover, over the
paschal lamb they sung certain hymns; Lucas Burgensis
and Grotius persuade they were the Psalms of David, from
the 112th to the 119th. In the first times of Christianity,
so far as apostolic evidences teach, common prayer never went
alone without the celebration of the Eucharist, then notified
Liv. Hist. ™ Sessio 178, post decessum exterorum.
and “ds
LAWS CONCERNING DIVINE SERVICE. 29
by breaking of bread, Acts ii. 42; xx. 7. And though the cHAp.
form of consecrating these elements be not there delivered, —
yet Jerome", Augustine’, and Gregory?, affirm it was by the
Dominical Prayer, and that our Lord gave order to His
Apostles so to do; and indeed no prayer was more apt for
the service of that Sacrament, especially if by ἄρτον τὸν
ἐπιούσιον, bread spiritually mystical and supersubstantial
be intended ; as many of the fathers understood it. As for
the other sacrament of baptism, the practice of those times
being immersion and dipping, and that of persons of full
growth, a river or pond was necessarily required, and by con-
sequence the place of holy meetings not capable of it. And
yet for all this, even before fonts or κολυμβήθραι, diving
cisterns, were brought to the church, set forms were ordained
for the celebration thereof, as appeareth manifestly enough
by Tertullian ; Aquam adituri, ibidem, sed et aliquanto prius
in ecclesia sub antistitis manu contestamur nos renunciare
diabolo, &c., i.e. “being to step into the water, there also,
what we formerly did in the church, the priest laying his
hand of benediction upon us, we declare that we forsake the
devil, his pomps and angels.” A thing so fit in the opinion
of men not miscarried by bias, as Calvin4 himself enforceth
the use thereof with an Oportet. Statam esse oportet Sacra-
mentorum celebrationem, publicam item precum formulam.
“There is no other remedy, an established form in cele-
brating the Sacraments there must be, and so also of
common prayers.”
c And other rites and ceremonies.| Besides common prayer
and administration of the Sacraments, there ever were other
divine offices for several occasions, which in respect they were
executed in the holy assemblies were also thought convenient
to have their prescript forms assigned them, the Church con-
ceiving it to be Christian prudence to leave little arbitrary in
sacred exercises.
21 Of the Church of England.| Τὸ τῆς ἐκκλησίας ὄνομα, ov
D χωρισμοῦ, ἀλλὰ ἑνώσεως καὶ συμφωνίας ἐστὶν ὄνομα". “The
n Opera, tom. iv. p. 543. mus, et ipsam traditionem quam Re-
° Tom. v. p. 96. His verbis (dimitte demptor noster composuit super ejus
nobis) ad altare accedamus. 5 corpus et sanguinem non diceremus. |
P Ep. vii. 63. [Mihi inconveniens 4 Epist. Protectori.
visum est ut precem quam scholasticus τ Chrysost. in 1 Cor. ¢, i. Hom. i.
composuerat super oblationem dicere-
30 LAWS CONCERNING DIVINE SERVICE.
CHAP. word Church is not a name of separation and division, but of
unity and concord :” good reason therefore had the Apostle
to decree that in it all things should be done “ decently and
in order ;” and order there cannot be, where there is no una-
nimity. And because it is impossible to devise one uniform
order for the Catholic Church in point of ceremonies, men’s
minds being as various as is the difference of climates, there-
fore it hath been the Catholic practice for every national
Church, as it is cantonized from others, to frame such models
of services, with rites and ceremonies appendant to them, as
best suit the temper and disposition of such as are to render
obedience to them; upon this account, in the first and purest
times, the Churches of the East and West differed much in
their ecclesiastical customs, and not only so, but even under
the same patriarchate, many subordinate Churches took
liberty to vary each from other, and sometime from the
mother Church ; so the Church of Milan under St. Ambrose,
had offices differing from that of Rome, and so had the
Gallican Churches also in the days of Gregory the Great,
who took so little offence thereat, as he said, Jn una fide nil
officit Ecclesie sancte consuetudo diversa, i. e. “ provided the
unity of faith be preserved, customary differences do not put
the holy Church to any detriment.” So then if the Church
of England hath her set forms of sacred offices peculiar to
herself, she assumeth no greater privilege than others have
done before her; and as she is in this particular vindicated
from singularity, so hath she proceeded with semblable pru-
dence in enjoying one common form to all such as call her
mother, that she may appear to be all of a piece: for the
worship publicly performed and in parochial assemblies is not
to be reputed the worship peculiar of those congregations,
but common to the whole national Church whereof they are
limbs, in which service the spirit of that mystical body, being
in her subordinate members (as the soul in the natural, tota
in qualibet parte) is exercised. This service being then the
service of the whole national Church, why should she not
strictly enjoin to her several members the frame and model
thereof, lest any should in her name present to God a service
she would not own, and that the uniformity of her worship
5. Gregor. Epist. i. 41. Leandro.
| LAWS CONCERNING DIVINE SERVICE. 31
in her distinct members (as more prevalent with the divine CH AP.
| Majesty when all conspire in the same supplications so) may
ς΄ argue and demonstrate the mutual and joint communion all
members have one with another ?
E An Act for Uniformity, &c.] To what end a book of
common prayer, if it be left arbitrary to use, or not to use,
and arbitrary it is left where there is no penalty enjoined
upon nonconformists; true it is, ingenuous and obedient
sons of the Church need no law to compel them to observe
her orders, they will obey freely enough of themselves; but
as meliores sunt quos dirigit amor‘, i. 6. “they are the best
natured whom love persuades,” so plures sunt quos corrigit
timor, “they are more numerous whom awe constrains ;” upon
which very score, necessary it was to call in aid of the civil
power, which was done here by act of parliament. So that
no one order had reason to except against this established
form: the clergy were employed as contrivers of the model,
the laity from the highest to the lowest, all kings, lords,
and commons, were interested in the ratification whereby a
coercive power in order to conformity was constituted.
EF And that the said book, with the order of service, &c.| This
act is not introductory of a new liturgy, but a reviver of the
old, that of the fifth and sixth of Edward VI., the remains of
which structure are so considerable (notwithstanding it hath
gone twice to the mending) as may worthily give it the de-
nomination of Edward the Sixth’s liturgy.
G With one alteration, &c.| It must not be imagined that
22either the queen or the parliament made those alterations,
for the review of the liturgy was committed by the queen to
certain commissioners, viz. to Mr. Whitehead, Dr. Parker,
after archbishop of Canterbury ; Dr. Grindal, after bishop of
London ; Dr. Cox, after bishop of Ely; Dr. Pilkinton, after
bishop of Durham; Dr. May, dean of St. Paul’s; Dr. Bill,
provost of Eton; and Sir Thomas Smith. These adding
and expunging where they thought meet, presented it to the
parliament, who only established what they had concluded
upon. As for the several changes, alterations, and differences
betwixt this liturgy of ours, and that of 2 of Edward ΥἹ.,
this statute takes not notice of them all, but what is defec-
t Augustine.
32 LAWS CONCERNING DIVINE SERVICE.
σ BA P. tive herein Smectymnuus hath supplied, as shall be observed
_— at their several occurrences.
Chancellors, commissaries, &c.| As much is it for the both 345
honour and interest of Christianity, that the professors of that
religion live as well as believe, answerable to her rule: upon
this account, in the infancy of the Church, for the first three
hundred years, the first care taken was, that moral scandals
should not be committed at all; the next was, that when
committed, they should not be known amongst or taken
notice of by the heathens to the infamy of Christianity: to
this end all offences of what nature or degree soever, ecclesi-
astical or civil, had their audience before the bishop and his
bench of elders, which consistory, according to the merit of
the cause, did admonish, correct, censure. Nor did it take
notice of crimes only, but if any contention or brabble chanced
to happen between party and party, the matter was so ordered
as it was amicably composed by arbitration, and in case any
were refractory and stubborn, they were cast out of the
society of Christians. Such was the clergy discipline before
the supreme magistrates entertained the Christian faith".
And although after Constantine, lay courts took off civil laws
from the Church, nisi alteruter litigatorum aliter postularet ;
“unless one of the litigant parties should request to have the
cause tried in the bishop’s consistory*;” yet did the bishop
notwithstanding keep up his court for the cognizance of
crimes ecclesiastical; by which I intend not only such as are
committed by persons ecclesiastical, contrary to canons, but
also such others as were of mere ecclesiastical audience, and
which were not punishable by the civil law, as perjury, forni-
cation, usury, &c.Y But in process of time, the accumulation
of canons creating daily a multitude of questions too intricate
for the bishop to determine; Placuit, ut petant ex nomine
provinciarum omnium legati porrecturi Vincentius et Fortuna-
tianus a gloriosissimis imperatoribus, ut dent facultatem defen-
sores constituendi scholasticos, qui in actu sunt, vel in munere
defensionis causarum ut more sacerdotum provincia, idem ipsi
ἃ Clem. Constit., lib. ii. ο. 46. legibus non puniuntur, ut usura, con-
* xi. q. i. Quecunque. Cap. Novit, cubinatus, perjurium, Wc. correctioni
extra de Judiciis. tamen ecclesiz sunt obnoxia, et ideo
Υ Duarenus de Sac. Eccles. Minist. crimina ecclesiastica appellantur. ]
lib. i. c. 2, [Delicta quedam sunt que
LAWS CONCERNING DIVINE SERVICE. 33
quidem (legendum qui) defensionem Ecclesiarum susceperint, CHAP.
habeant facultatem pro negotiis Ecclesiarum, quoties necessitas e
flagitaverit, vel ad obsistendum obrepentibus, vel ad necessaria
suggerenda, ingredi judicum secretaria. “It is decreed,”
saith the council of Carthage2, “that Vincentius and Fortu-
natianus, the legates which are to be sent in the name of all
the provinces, petition the most glorious emperors that they
would give way for the choice of scholastical advocates, who
are professed pleaders of causes, that after the manner of the
principals of provinces, these who shall undertake the pro-
tection of the Churches, may have leave in the affairs of the
Churches, as necessity shall require, to enter the seats of
judicature, either to oppose the evils creeping in, or to repre-
sent things necessary.” From these Defensores Ecclesiastici,
or, as the Greeks called them, ἔκδικοι, learned men think the
chancellors or officials ecclesiastical took their beginning, and
probably so it might be in the African Church ; but elsewhere
Socrates* seems to set forth a worse reason, speaking of Syl-
vanus bishop of Troas, Cum clericos ex litigantium contro-
versiis questum facere videret, deinceps neminem ex clero
judicem esse permisit, sed unum ex fidelibus laicis causarum
346 cognitiont prefecit. ‘When he once perceived the clergy
made an advantage to themselves from other quarrels, he
suffered no clergyman to be judge, but appointed a layman,
selected out of the faithful, to preside in hearing causes.”
Take both, or which you like, and assign another as probable
as any: viz., the not diversion of the bishops and clergymen
from sacred duties more proper to their calling, the institu-
tion speaks reason enough to vindicate it against all excep-
tions.
Ibid. Ordinaries.| Ordinaries, saith Lindwood”, are those
guibus competit jurisdictio ordinaria de jure privilegii, vel
consuetudine, “who of right, either by privilege or prescrip-
tion, have ordinary jurisdiction ;” and therefore chancellors,
commissioners, officials and archdeacons, are ordinaries as
well as bishops.
H To inquire in their visitation, &c.| Diocesan visitations
were always of very eminent use in the ecclesiastical polity,
5. Can. 97. apud Dionys. Exig. > Provincialis, lib. i, tit, 2. Oxon,
* Hist. lib. vii. ο. 37. 1679
᾽
L’ ESTRANGE. D
94. LAWS CONCERNING DIVINE SERVICE.
CHAP. and peculiar of the episcopal function: mdeed none so fit to
I. make the scrutiny and lustration as he who is to pronounce
the censure: upon this account primitive bishops held them-
selves obliged (as no disparagement to their grandeur) to
perform the office in their own persons. St. Augustine‘
pleaded it in bar to Celer’s action of unkindness against him
for not writing sooner. Quoniam visitandarum Ecclesiarum
ad meam curam pertinentium necessitate profectus sum, i. e.
“‘ Because,” saith he, “I was gone abroad upon business of
necessity, the visiting of such Churches as were within my
cure.” So the Mareotic clergy in the defence of Athanasius®
bishop of Alexandria against a calumny of his adversaries,
make mention of his visitation in person, and not only so, but
also that they themselves were of his train when he went
upon that service. In after times their work increasing so
ds they could not well attend it themselves, they had their
periodutz and itinerary vicars to go the circuit for them,
these acting still agreeable to a series of articles enjoined by
their bishops. In the beginning of the Reformation, when
it much concerned the civil power to act (as we say of
natural agents) ad extremum potentie, “to the utmost of its
politic ability,’ King Henry VIII., and Edward VI., and
Queen Elizabeth (though I presume upon consultation had
with the clergy) assumed and exercised the authority of
framing and imposing a body of articles for episcopal visita-
tions, which had certainly this very commendable property,
that they preserved uniformity, whereas the leaving them to
every arbitrary fancy, and the exercise of that liberty by
some bishops of later memory, was (in my opinion) a probable
way of erecting altar against altar, and creating schism in
the Church.
The queen’s majesty may by the like advice, &c.| Therey
was in the act premised a prohibition with a penalty annexed -
to it, that no “parson, vicar, or other whatsoever minister,
shall use any other rite, ceremony, order, form, &c., than is
mentioned in the Book of Common Prayer ;” against this
constitution a caveat is entered here, whereby the “queen
¢ August. Epist. 237. obire solet, sed comites secum trahere
4 Athanas. Apolog. Secun. [Nun- solet, presbyteros et diaconos et non
quam ille solus visitandi causa itinera paucos ex plebe. }
LAWS CONCERNING DIVINE SERVICE. 35
may by the advice of her commissioners or metropolitan CHAP.
ordain and publish such farther ceremonies or rites, as may
be most for the advancement of God’s glory,” &c. So that
upon the entertainment of this exception the rule is corrobo-
rated, as to all particulars not so exempted, and consequently
that none might innovate any rite not expressly enjoined in
the Book of Common Prayer then established, or Book of
Canons legally to be framed afterwards. Which clause of
reserve was no empowering nor enabling the queen with any
new and upstart authority, but only a declaration of what
was resident in her before, as inseparably incident to the
supreme dominion vested in the crown. Agreeable to which,
she, anno 1597, authorized the clergy, then met in convoca-
tion, to make and publish certain canons which she after
confirmed under the great seal of England. Other canons
there were made anno 1571; but being not ratified with
~ royal authority, I suppose they were not obligatory enough
23 to constrain obedience: and as concerning these of 1597, the
formal words of her heirs and successors being omitted in
those ratifications, they were supposed only obligatory during
her reign, and that they, together with herself, breathed their
£ last. Whereupon King James, in the first year of his reign,
; issued forth a new commission by his letters patents to the
ὃ
᾿
——— ee en τον
convocation then assembled, therein giving them “ full power
and authority to consult and agree upon such canons, &c.,
᾿ as they should think necessary ;” which being concluded upon
by the clergy and presented to his majesty, he did “ for him-
| self, his heirs and lawful successors,” confirm them with his
royal assent, as may be seen more at large in that ratification.
Indeed the supremacy of the civil magistrate, as to confirma-
tion and a cogency of external obedience in religious and
ecclesiastical affairs, is no usurpation upon the Church’s right,
as the Romish party contend against us, but hath been ap-
proved of in the purest times; and therefore whereas they
seem to press us with the objection, “that. our religion is
᾿ parliamentary,” because some concernments thereof have
been ratified by act of parliament, our answer is, that
parliaments enact not without the royal assent; this is, and
only this, that vital spirit which regularly animates those
establishments; and from such assent the two first general
D2
36 LAWS CONCERNING DIVINE SERVICE.
CHAP. councils (not to insist upon nationals) received their con-
— firmation. Eminent is that of Socrates*, Συνεχῶς δὲ καὶ τοὺς
Βασιλεῖς τῇ ἱστορίᾳ περιλαμβάνομεν διότι ἀφ᾽ οὗ χριστιανίζειν
ἤρξαντο τὰ τῆς ἐκκλησίας πράγματα ἤρτητο ἐξ αὐτὼν, καὶ αἱ
μέγισται σύνοδοι τῇ αὐτῶν γνώμῃ γεγόνασι τε καὶ γίνοντο. 1. 8.
“1 therefore so often mention the emperors in the series of
my history, though ecclesiastical, because that from the very
first of their becoming Christians, all Church matters de-
pended upon their pleasure, so as the greatest and cecumeni-
cal councils were then, and are still, convented by their
order and summons.” As concerning these canons of our
Church, regal assent it was alone which firmed them; the
parliament (though then sitting) not being resorted to, nor
interposing their authority; an unhappy disjunctive; for
through default of their concurrent ratification, many of
their canons became insignificant ciphers ; and where custom
and canon chanced to justle and interfere, the people (if
either their inclination or interest might be gainers by it)
always fled to prescription. And prescription was sure to
carry the cause, where no act of parliament interfered to the
contrary.
Now at the first entry into the realm, &c.| The complaint Κα
implied in this proclamation is a libel, miscalled ‘‘ The hum-
ble petition of the ministers of the Church of England, de-
siring reformation of certain ceremonies and abuses in the
Church ;” that they might the better forespeak impunity for
so strange boldness, they exhibit their muster-roll thus for-
midable, “to the number of more than a thousand.” This
petition they presented in April, 1603. Formed it was into
four heads, comprehending a summary of all their pitiful
grievances, concerning first the Church service; secondly,
Church ministers ; thirdly, Church livings ; fourthly, concern-
ing Church discipline. ΤῸ encounter these schismatics both
the Universities presently endeavour what they can. Oxford
models out a very brief but solid answer to all their objec-
tions, not suffermg one to escape. Cambridge passeth a
grace in the public congregation, June 9, in the same year,
“That whosoever shall openly oppose the doctrine or disci-
pline of the Church of England, or any part thereof, either
€ Prolog. ad Hist. Eccles., lib, v.
LAWS CONCERNING DIVINE SERVICE. 37
in words or writing, shall be forthwith suspended of all cHap.
degrees already taken, and made incapable of taking any ;
hereafter.” This notwithstanding, they held private con-
venticles, the usual forerunners of sedition, so as the king
4 was compelled in October next to restrain them by pro-
: clamation, but promising withal, that he mtended a con-
ference should shortly be had for the sopiting and quieting
of those disputes: this was the great occasion of that con-
ference of Hampton Court.
L According to the form which the laws of this realm, &c.|
The kings of this realm are by the statute 26 H. ο. 1. de-
clared “justly and rightfully to be the supreme governors of
24 the‘Church‘of England, to have full power and authority from
time to time to visit, repress, redress, reform, order, correct,
restrain, and amend all such errors, &c., which by any man-
ner of spiritual authority or jurisdiction, ought or may law-
fully be reformed, repressed, ordered, redressed, corrected,
restrained, or amended.” Agreeable to this power Henry
VIII., Edward VI., Queen Mary herself, Queen Elizabeth,
severally in their respective reigns did act. But the laws
; referred to by this proclamation are, first, that act of parlia-
ment 1 Eliz.“wherein it is ordained, “that the kings and
Ἢ queens of this realm shall have full power and authority by
| letters patents under the great seal of England to assign,
name, and authorize, when and as often as their heirs and
ν᾽ successors shall think meet and convenient, such person or
; persons as they think meet, &c., to visit, reform, redress,” &c.
Secondly, the latter end of the Act for Uniformity, where the
queen, and consequently her successors, are authorized “ by
the advice of their commissioners, or the metropolitan, to
ordain and publish further rites and ceremonies.” And this
helps us with an answer to an objection of Smectymnuus,
who, from the several alterations made in our liturgy, both
by Queen Elizabeth and King James, from that of the
second establishment by Edward VI., infer, “that the
liturgy now in use is not the liturgy that was established
by act of parliament, and therefore that act bindeth not to
the use of this liturgy.” To this we reply, that those
alterations can excuse from.that act only in part, and for
what is altered; as to what remaineth the same, it bindeth
38 LAWS CONCERNING DIVINE SERVICE.
CHAP. undoubtedly still in tanto, though not in toto. And for the
—— alterations themselves, the first being made by act of parlia-
ment express, that of 1 Elizabeth; and the second by act of
parliament reductive and implied, (those afore-mentioned,)
what gain Smectymnuus, by their illation that those altera-
tions are not established by the first act? And whereas it
may be supposed that that proclamation may lose its vigour
by that king’s death, and consequently the Service-Book may
be conceived to be thereby in statu quo prius; yet consider-
ing his late majesty did not null it by any express edict, that
several parliaments sitting after did not disallow it, that all
subscriptions have been unanimous in reference to those
changes, that the emendations were made to satisfy the
litigant party, I conceive the proclamation valid notwith-
standing the death of that king.
The first original and ground whereof, &c.| Here ourM
Church is explicit, express enough, to confute the vulgar
error of her seduced children, who fill the world with more
noise than truth, that our service hath its origimal from the
Mass-book: her resort is to the ancient fathers, to their
godly and decent orders she conforms herself, leaving the
Romanists to the yesterday devised innovations of their
Church.
The Pye.| Pica, or in English the Pye, I observe used by N
three several sorts of men. First, by the guondam popish
clergy here in England before the Reformation, who called
their Ordinal, or Directory ad usum Sarum (devised for the
more speedy finding out the order of reading their several
services, appointed for several occasions, at several times)
the Pye. Secondly, by printers, which call the letters where-
with they print books and treatises in party-colours, the
Pica letters. Thirdly, by officers of civil courts, who call
their calendars, or alphabetical catalogues, directing to the
names and things contained in the rolls and records of their
courts, the Pyes. Whence it gained this denomination is
difficult to determine ; whether from the bird Pica, variegated
with divers colours, or whether from the word Πίναξ, con-
tracted into ΠῚ, which denoteth a table; the Pye in the
Directory being nothing else but a table of rules, directing
to the proper service for every day, I cannot say ; from one
LAWS CONCERNING DIVINE SERVICE. 39
of these probably derived it was, and no great matter CHAP.
which, Ξ
O Wherein the reading of the Scriptures is so set forth, &c.|
25 The lessons appointed in the calendar are only ordered for
the week days, or such festivals as happen upon them ; not
for the Sundays, for which resort must be had to a further
order.
Some following Salisbury use;| Upon inquiry into the
ancient practice of this Church of England, I find it most
apparent that every bishop in his diocesan or episcopal
synod had full power to constitute such canons, to make
such ecclesiastical orders, to frame such services for the re-
spective diocese, as he and his clergy should think most
convenient. And from hence arose those varieties of uses
mentioned in this preface. In truth, such was the custom
of the primitive Church, uwnusquisque episcoporum quod putat
facit': “Every bishop in his own diocese does what he
judgeth meet.” And St. Ambrose, under the pope’s nose at
Milan, compiled an office, not only differing from, but stand-
ing in competition with, that of Rome. But though here are
3
ἑ many uses mentioned, yet for the province of Canterbury,
᾽ that of Salisbury in estimation so far surpassed the rest, as
vi it became almost of universal observation. Compiled and
; digested it was by Osmund, bishop of Salisbury, about the
Ἂ year 1099. The reason given by Harpsfield is, guoniam sin-
gule fere dioceses in statis et precariis horis dicendis variabant
ad hanc varietatem tollendam, ut quasi absolutum quoddam
precandi, quo omnes uti possent, exemplar extaret: “That
Ἢ because almost all dioceses had their several ways and uses
| in their services and canonical hours, to take away that
diversity, this should be as a standing form for all to fol-
low.” But this reason I cannot assent unto; for what had
Osmund to do to give the rule to other dioceses? Nothing,
certainly. Nor did he ἀλλοτριεπισκοπεῖν, “mind or regard
what others did.” No, he had the same design, neither more
nor less, which was incident to the power of the bishop.
Evidently this, in a council held at London, anno 1075,
decreed it was, according to ancient canons, that bishops’
sees should no longer be held in villages, but removed to
f Cyprian, Epist. Jubaiano 73.
40 LAWS CONCERNING DIVINE SERVICE.
CHAP. cities*. Thereupon Hermanus translated his chair from Shir-
᾿- burn to Salisbury, where he began to edify a cathedral, but
died before he finished it. Next him succeeded this Osmund,
who, having completed the structure, clergymen most emi-
nent for learning from all parts were invited, by a liberal
allowance, there to reside. The church being built, and
furnished thus with so gallant a college of prebendaries,
Osmund took it into his next care that divine service might
there be performed with equal splendour. Hereupon he
contrived the office called the Course of Salisbury, and pro-
vided such a set of excellent singing-men to officiate it, that
Eimicabat (so are the words of my author) ἐδὲ magis quam
alias canonicorum claritas cantibus®: “The canons thereof
could nowhere else be matched for their art in music.” This
service of Salisbury being now cried up as a most noble
model, the rest of the bishops (of the province of Canterbury
especially) not having learnmg enough—for pene omnes tune
temporis iliteratt, “they were then almost all arrant dunces”
—to frame a better, conformed their dioceses in it. So 347
that what Osmund mtended peculiarly for his own use be-
came exemplary to others. And perhaps upon this very
score his see obtained from posterity, as a mark of honour,
that pre-eminence whereof Lindwood gives this account. Epi-
scopus Sarum in collegio episcoporum est precentor, et tem-
poribus quibus archiepiscopus Cantuariensis solemniter celebrat
divina, presente collegio episcoporum, chorum in divinis officiis
regere debet, de observantia et consuetudine antiqua. ‘The
bishop of Salisbury, in the college of bishops, is to be the
precentor, and at such times as the archbishop of Canter-
bury officiateth, all the college of bishops being present, he
ought to govern and direct the quire in sacred offices. And
this he is to do by ancient custom and observation.” And
perhaps upon this very score (if it be true, as some Roman-
ists affirm) the bishop of Salisbury was, before the Reforma-
tion, constantly and of course dean of the king’s chapel
and chief appointer of the rites and ceremonies.
Nothing but the pure word of God, or that which is evidently p
grounded upon the same.| Here the Church declareth that
5. Malmsbur. de Gestis Pontif., lib. i. h Malmsb. ubi supra, lib. ii.
Frankfort, 1601.
LAWS CONCERNING DIVINE SERVICE. 41
over and besides the canonical Scripture, what is evidently
grounded upon the same, viz., some part of the Apocrypha,
she approveth and appointeth to be read in churches; to
which end some lessons in the calendar are selected thence,
but neither considered by her in a parity of honour with the
canon, nor so strictly enjoined, but that she in some cases
tolerateth, yea, commendeth a swerving from her prescrip-
tionsi. For “where it may so chance, some one or other
chapter of the Old Testament to fall in order to be read upon
the Sundays or holy-days, which were better to be changed
with some other of the New Testament of more edification,
it shall be well done of ministers ecclesiastical to spend their
time to consider of such chapters beforehand ;” which mu-
tation being restrained to the Old Testament alone, ad-
ministers probable occasion of conjecture that our Church
thereby intended an allowance of declining apocryphal les-
sons on holy-days, that the history of the saints might be
the better completed by some express chapters of the New
Testament; which will be the less controverted if it be withal
observed that in the sense of our Church the ancient model
of both the canonical and apocryphal books pass under the
complexed notion of the Old Testament*. That they are at
all permitted by our Church is accounted by her adversaries
grande nefas, and yet they are not ignorant that as canonical
Scripture they are not read, that in the primitive Church!
they, as also Clemens’™ epistles to the Corinthians were
read, that the Belgic™ Church in her confession grants they
may lawfully be read. That their own sermons have as little
of the spirit either of infallibility or sanctification as those
books. That exclusive parenthesis of the Directory, “but none
of those which are commonly called Apocrypha,” had been, I
must confess, a prudent, I say not, a necessary order, had
the edification of the people been better provided for by cer-
tain lessons of the canon succenturiated (according to the
order of the Scottish liturgy) in their stead; but when 1
perceive not only a liberty given, but a requisiteness com-
mended by the same Directory in the reading of very many
1 Admonition to Ministers Eccles., m Epiphan. contra Ebion. 1, 2. xv.
prefixed to the 2nd book of Homil. » Confess. Belg. Art. 6. [Legere po-
k Art. 6. test Ecclesia et documenta desumere. ]
! Hieron. prefatio in lib. Solomonis.
CHAP.
I.
4.2 LAWS CONCERNING DIVINE SERVICE.
CHAP, chapters, not only less, but not at all edifying to a popular
—— auditory, such are some chapters in Genesis, in Leviticus very
many, some in the Chronicles, &c., which are required to be
read in their order; then will they have just cause to wish
either those apocryphals postliminiated again, or others of
the canon to succeed them, whereby the congregation might
receive better instruction.
Nothing can almost be so plainly set forth but doubts may Q
arise.| It is a rule in the law, Lew positiva non omnia cogitat ;
plura enim sunt negotia, quam vocabula ; ““ Positive law cannot
forecast and prevent all questions, there being more matters
than words to declare them :”’ upon which consideration, fit
it is there should be a power:in reserve for the stating of
emergent doubts. In whom can this power more prudently
be lodged than in bishops, the spiritual governors of our
Church, whose experience and discretion must be valued
above the rate of ordinary pastors? Ecclesie salus in summi
sacerdotis dignitate pendet, cui si non exors quedam et ab om-
nibus eminens detur potestas, tot in Ecclesiis efficientur schis-
mata quot sacerdotes®. ‘The safety of the Church depends
upon the dignity of the chief priest, to whom unless a power
be given, matchless, and supereminent above all others, there
will be soon as many schisms as priests.” But though the
power decretory and deciding be reposed in the bishop, yet
it is not indefinite, but limited to a non-repugnancy to any
thing contained in this book.
In the English tongue.| The work of reformation was not πὶ
more glorious than difficult, being to enterprise upon such 25
habits as many hundred of years’ continuance seemed to
render insuperable; so that if it went slowly on at first and
got ground but by inches, the grand opposition it found is
sufficient to excuse it. A work it was not for artificers to
undertake, not for a giddy multitude to order, not for any
beneath the very supreme magistrate to meddle with ; a work
it was fit only for a king, and therefore could not be begun
until it found a king fit for the work. Such a king at length
appeared Henry VIII., a king of great courage, and withal
of prudence. The first onset he gave in order to this work,
was the bringing God Almighty and His people acquainted,
° Hieron. adv. Luciferianos,
LAWS CONCERNING DIVINE SERVICE. 43
by causing them to understand each other; for whilst the CHAP.
people spake to God and He to them they knew not what,
they did not understand each other; not He them, because
He only understands the language of the heart, not the
babbling of the lips; for ὅπερ ἡμῖν ἡ φωνὴ σημαίνει, τοῦτο
τῷ Θεῷ ἡ ἔννοια ἡμῶν anew”, “what vocal words are to us, the
same is the cogitation of our hearts to God:” not they Him,
because they understood the Romish religion, better than
the Romish tongue: therefore to redress this very great
mischief to their souls, this king’s first care is to render
divine offices in a tongue, their native English, familiar to
them. But this he effected not all at once, but by degrees:
and first he begins with great essentials of religion, the Pater
Noster, Creed, and Decalogue; these were imparted to them
in the English tongue by his injunctions, anno 1536; then he
proceeded to the communication of the sacred Scriptures to
them by a translation of his own authorizing, anno 1540.
But as yet the public service was kept locked up from them :
to indulge them therefore his royal favour in this particular
. also, he caused an extract to be drawn out of the Latin ser-
¢ vice, containing many of the best and most edifying prayers,
which (with the Litany, all translated into the vulgar tongue,
under the title of his Primer) by injunction bearing date the
sixth of May, thirty-seventh of his reign, he published for
the good of his subjects: but King Henry dying not long
after, he left what he had begun to be completed by his son
Edward. This prince, zealously devoted to the service of
God’s Church, plied him as fast as the perplexity of the work
and little time he lived would well permit. The Bible which
I told you before King Henry had commended to the use of
his people, not. long after, upon reason of state he was en-
forced to withdraw from them again‘, and the restoration of
it was King Edward’s first endeavour, by injunctions dated
July the last, 1547; confirming also the use of the other
things, as Pater Noster, Creed, Decalogue, Primer, and
Litany. But nothing was done yet in reference to the
Sacrament of the Altar, as they called it then, whereof the
clergy had extended and extorted the moiety, the cup, from
the people ; therefore full restitution was made in the next
P Clem, Alex. 4 1542,
44 LAWS CONCERNING DIVINE SERVICE:
and first parliament, to such as did in both kinds desire it.
And because slender benefit this act of grace was like to
prove, as long as in the service proper to it they understood
not a syllable, (for the reformation formerly made had not
proceeded to the Communion Office,) this consideration drew
on another piece of reformation, viz. the forming and collect-
ing of an office in the vulgar tongue suitable to that great
ordinance ; and this was done by the bishops and others con-
vened by the king’s command at Windsor’, passing under
the title of “The Order of the Communion,” which was a
breviate and summary of near resemblance to that we now
have, and was published March the 8th, 1548. But this was
only an interim order, made to stay the stomachs of earnest
longers for the present, that very proclamation which en-
joined it promising somewhat of a higher import, which
was effected accordingly in the first liturgy of that king,
being compiled by the most judicious bishops and others of
that time, ratified by act of parliament, and set forth March
17, 1549. But this liturgy being, as some conceived, not
thoroughly racked from the lees of superstition, the king
and parliament, desirous to give all reasonable satisfaction to 27
malcontents, gave order (probably to the same persons, or so
many of them as were then living) that the book should be
“faithfully and godly perused, explained, and made fully per-
fect ;” and being so reviewed and explained, they confirmed
it again, anno 5 and 6 of Edward VI., as in the statute ap-
peareth. Thus I have drawn a line of our Reformation,
so far as concerneth public worship in a known tongue, that
the reader may observe all its motions, stages, and proces-
sions, from its first rise unto the second book of Edward VI.,
wherein our Church (some few particulars excepted) doth
acquiesce.
CHAP.
MY
* [The compilers of this office were
Cranmer, abp. of Canterbury; Good-
rick, bishop of Ely; Holbeck, of Lin-
coln; Day, of Chichester ; Skip, of Here-
ford ; Thirlby, of Westminster; Ridley,
of Rochester; Cox, Dean of Christ
Church ; May, of St. Paul’s ; Taylor, of
Lincoln; Heyns, of Exeter; Robert-
son, afterwards dean of Durham;
Redman, Master of Trinity College,
Cambridge,
To this list, which Heylin gives, are
added the following by Burnet, from a
MS. of Stillingfleet:—Holgate, abp.
of York; Bonner, bishop of London ;
Tunstal, of Durham; Heath, of Wor-
cester; Reps, of Norwich; Parfew, of
St. Asaph ; Salcot, of Salisbury ; Samp-
son, of Coventry and Lichfield; Ald-
rich, of Carlisle; Bush, of Bristol ;
Barlow, of St. David’s. See Collier,
part II, b. iv. p. 243.]
LAWS CONCERNING DIVINE SERVICE. 45
S Kither privately or openly.| The act preceding telling us CHES
so expressly that open prayer is such as is made in a
cathedral, church, chapel, or oratory, in a consecrated place,
we need no (idipus to unriddle the import of private, or to
doubt that it signifieth any thing other than such as is
performed at home. But why is the minister bound to say
it daily, either in public or at home? Some think our
, Church had under consideration, how ignorant and illiterate
Ὶ many vicars were, and ordered thus, that they might con
. in private, the better to enable them for the public. But I
am of another persuasion ; for first, the Church, I conceive,
would not, as she doth, enjoin them to officiate in public,
did she not suppose them already in some tolerable degree
fitted for the service. Again, the words are general, not
definitively such and such of those mean abilities, but all
ministers, without exception. Now though very many were,
yet it is no charitable judgment to believe them all dunces.
And it is apparent, that where such ignorance fell under
the consideration of authority, the phrase doth vary, with a
particular application to them alone who were guilty of it;
so it is in the queen’s injunctions “such :” such only, not all
‘as are but mean readers shall peruse over before, once or
twice, the chapters and homilies, to the intent they may
read to the better understanding of the people, and the more
encouragement to godliness’.” So that I rather think the
Church’s policy was the better to inure and habituate the
clergy to religious duties. But be this so or not so, sure
of this we are, that the Church doth hereby warrant the use
of her liturgy sometimes in places not consecrated. This
daily service especially, which in its original designation was
not only indulged to private places, but private persons in
those places, I mean for masters of families, and others in
the private exercises of religion. This is evident by the an-
cient primers, which containing the daily service, “ were set
2 forth to be frequented and used, as well of the elder people
as also of the youth for their common and ordinary prayers,”
i as is in the injunction of Henry VIII., prefixed to that of
his in the year 1546.
T Of such ceremonies as have had their beginning by the
® Eliz. Injune. 53.
MSS cate: 2
ark =
46 LAWS CONCERNING DIVINE SERVICE.
νας AP. institution of man.| Amongst the many exceptions to
———— which this very venerable piece of piety and antiquity hath
been exposed, the first in order gives a countercheck to
ceremonies of human institution; for told we are, that “the
common protestant tenet was always, that it is reprovable
to add unto Christ’s intention, new-found rites and fantasies
of men‘,” which being so positively delivered by such a man
of abilities as Dr. Amesius, were enough to stagger any one
whose curiosity leads him not to further search; but when
the stream of those tenets, and practice elicited from them,
shall appear upon strict examination to be carried with a
tide clean contrary, certainly nothing but shame can justly
attend so bold, so confident, and withal so groundless and
false an assertion. Nothing assuredly can be more demon-
strative of the protestant tenets, than the Confession of their
several Churches. That of Helvetia" first, “Churches have
always used their liberty in rites, as being things indifferent,
which we also do at this day.” That of Bohemia*, “ Human
traditions and ceremonies, brought in by a good custom, are
with an uniform consent to be retained in the ecclesiastical
assemblies of Christian people, at the common service of
God.” The Gallicany, “ Every place may have their peculiar
constitutions, as it shall seem convenient for them.” The
Belgic’, “We receive those laws as are fit either to cherish or 28
maintain concord, or to keep us in the obedience of God.”
That of Ausburg4, “ Ecclesiastical rites which are ordained by
man’s authority, and tend to quietness and good order in the
Church, are to be observed.” That of Saxony”, “ For order
sake, there must be some decent and seemly ceremonies.”
That of Sweveland®, “ Such traditions of men as agree with
t Manuduction to the fresh suit
against Ceremonies, p. 12.
" Cap. 27. [Semper vero Ecclesize
in hujusmodi ritibus sicut mediis usz
sunt libertate.
* Cap.15. [De traditionibus huma-
nis, constitutionibus, consuetudineque
bona introductis ritibus—in ccetibus
Ecclesiasticis populi Christiani, apud
communem divinum cultum, concordi
consensu retinenda sunt. |
y Act. 32. [Quedam singulis locis
peculiaria sint instituta prout commo-
dum visum fuerit. |
* Act. 82. [Illud solum suscipimus
quod ad conservandam et alendam
concordiam atque unitatem, omnesque
in Dei obedientia retinendos, idoneum
est.
She 15. [Ritus ecclesiasticos qui
sunt humana auctoritate instituti ser-
vandos esse docent, qui sine peccato
servari possunt, et ad tranquillitatem
et bonum ordinem in Ecclesia con-
ducunt. |
b Act. 20. [Esse ritus aliquos hones-
tos ordinis causa oportet. ]
© Act. 14. [Traditiones que cum
LAWS CONCERNING DIVINE SERVICE, 47
the Scriptures, and were ordained for good manners and CHAP.
the profit of men, are worthily to be accounted rather of God
than of man.” These were the tenets they publicly owned,
nor did they act different from what they thought, ordaining
churches, pulpits, prayers before and after sermon, adminis-
tering the Sacraments in churches, delivering the Commu-
nion in the forenoons to women, baptizing infants, and
several other things, not one whereof were directly com-
manded by either Christ or His Apostles.
V Let all things be done among you (saith St. Paul) in a
seemly and due order.| The Apostles having their full stock
of employment, and a great task set them, viz., the planting
of the Gospel and conversion of souls, had little leisure to
intend the ordaining of holy-days, or external rites, the acci-
dents of public worship ; besides, prescient and foreknowing
they were that several emergencies of occasions, differences
of climates, various dispositions of ages, would not admit one
general uniform order. Nevertheless, that the Church might
have somewhat of direction in such concernments, some rules
of universal observation, and of express relation to Church
-_- meetings and assemblies, the Apostle St. Paul prescribed all
within the provision of one chapter, that of 1 Cor. xiv., whereof
these here mentioned are the close, πάντα εὐσχημόνως, καὶ
} κατὰ τάξιν γινέσθω. “ Let all things be done decently, and
according to appointment.” First, εὐσχημόνως, that is, ob-
serving the due and proper scheme and figure that the action
- requireth, as kneeling at prayer, and confession of sins, stand-
i ing when we glorify God, or profess our Christian faith, &c.
Secondly, κατὰ τάξιν, i. 6. “according to the orders and
injunctions of the superiors,” or governors of the Church,
for they err which think the appointment of this order apper-
᾿ taineth to private men: herein the doctrine of our Church in
Σ this paragraph is highly commendable, interdicting all per-
4 sons not lawfully called, that is, not publicly authorized,'from
attempting any thing by way of appointing or altering the
orders of the Church. ‘True it is, subjects not only,may, but
must question the orders of their superiors in foro conscientie,
“in the courts of their own consciences,” but then withal they
4 ‘iw δὶ πὸ
Scriptura consonant, et ad bonos mores divine potius quam humane merito
utilitatemque hominum instructe sunt, habeantur.}] Harmonia Confess. Fid.
48 LAWS CONCERNING DIVINE SERVICE.
CHAP. must state the question aright, not whether they be incon-
—— venient, scandalous, over-numerous, in edifying, or so; but
whether they be elemented of things in their own nature
indifferent ; if they be directly evil, away with them, they
must not be obeyed; if but collaterally ον] ἃ, Reuwm regem
facit iniquitas imperandi, innocentem subditum ordo serviendi,
1. 6. “The sinfulness of the command finds the king guilty,
whilst the order of obeying acquits the subject.” Unless
this rule of uniform order be punctually observed, we must
never expect any thing of decency in God’s Church, and
therefore the Apostle hath very well sent abroad his εὐσχημό-
vos, cum custode, “with his keeper,” κατὰ τάξιν, “ according to
appointment :” something must be appointed, before decency
can be looked for. Should one enter the church at the cele-
brating of the blessed Eucharist, and behold here some pros-
trate on their knees, there others sitting with their hats on,
here some lolling all at length, there others standing up, were
it possible for him, if well in his wits, to imagine this is
decency, in an action of such import? even common sense
is able to inform him otherwise, and that one uniform esta-
blishment is absolutely necessary to preserve due decorum.
But it may be objected that my superior may enjoin me
such a law as my conscience tells me is scandalous to my
brother, not convenient, not edifying, &c., what shall I do in
this condition? if I conform, I sin against my conscience,
Rom. xiv. 28; if I do not, I sin against his authority,
Answer, that text of Rom. xiv. 23. hath only reference to 29
things not only indifferent in their own nature, but left free
from any superior command interposing, and therefore the
text is not ad idem: for though such laws may be of things
indifferent, yet being commanded by just authority, the in-
difference by that command determineth, and they become
necessary.
And whereas in this our time, &c.| In this paragraph our w
Church doth not suppose, but state the case as it really was.
In the beginning of the Reformation many thousands, be-
sides what were already converted, were then well-disposed,
and advancing towards the entertainment of the Gospel light,
who yet, notwithstanding, stood well affected to their ancient
Augustine.
LAWS CONCERNING DIVINE SERVICE. 49
ceremonies, to which loath they were to bid an eternal adieu. CHAP.
On the other side, some whose passion for reformation had
no other bounds than no communion with the Church of
Rome, no, not in those things whose use was harmless and
innocent, would not endure to hear of any thing less than a
total rout given to the whole public worship of that Church.
Our godly Reformers standing erect in a discreet neutrality,
not siding with either’s passions, fixed themselves upon a
serious view of such things as the Church of Rome had of
most ancient extraction, and which were tractable to more
pious uses: of these, severed from the dross they had con-
tracted, they compiled this excellent model of our liturgy, in
so moderate and well-tempered a mode,‘ as neither part had
just cause to think themselves aggrieved. —
By some notable and special signification.| They who are
by the force of reason beaten from their first fort, viz. that
man hath no power to institute external rites accidental to
public worship ; their next refuge is, to the objection “ that
human significant ceremonies in God’s worship are disagree-
able to Christian liberty, and unlawful :” and upon the stress
of this position, the cross in baptism and surplice go to
wreck. Before I undertake to answer this objection, and the
authority upon which it is grounded, I must crave leave to
lay open the partiality of the objectors. The ancient authors
of the admonition to the parliament, defend their sitting
posture at the Communion by the very same doctrine of sig-
_ _nification, saying, “it betokeneth rest, and full accomplish-
ment of legal ceremonies in Christ;” and the author of
Aliare Damascenum® approveth the same opinion cited out of
Johannes Alasco, Sessio commendatur per significationem
mysterit nempe requiei nostre in Christo: 1. 6. “ Session or
sitting is commended for the mysterious signification it hath,
that is, of our rest in Christ.” It is not very credible that
this doctrine of the adversaries of our liturgy should pass
unobserved to the former of this objection, and if it did not
we must be bold to tell him he should have done well to
have begun his reformation at home, with those of his own
persuasion. But let us examine the foundation of this ob-
x
© Page 750. 4to. 1623. [The author was David Calderwood, alias Ed.
Didoclavius. ]
᾽
L’ ESTRANGE. E
50 LAWS CONCERNING DIVINE SERVICE.
GHA P. jection, and this is derived from those words of Isaiah, urged
—— by our Saviour against the Pharisees, “In vain ye worship Me,
teaching for doctrines the traditions of men,” Matt. xv. 9;
where first it will be difficult to prove that this was a signi-
ficant ceremony, the Pharisees standing upon the outward
custom, without the least hint of signification. Again, if it
were a significant rite, here is a non constat of any reproof re-
lating to it as significant, but that they stood more upon it
than upon the precepts of God; that being of a civil relation,
they urged it as out of an opinion of holiness, and as an
essential part of religion, in which respects those ceremonies
of the cross and surplice were never by us entertained or de-
fended. And if all significant ceremonies are unlawful, what
1 Thess. 5. Shall we think of that holy kiss mentioned in the holy Scrip-
a ture, used at the Eucharist in the primitive Church, which
Zanchy tells us was ad significandam veram et Christianam
amicitiam ac fraternitatem, i. e. “to signify true and Chris-
tian friendship and brotherhood.” Yet Zanchy passeth not
the least note of reproof upon it.
By the superstitious blindness, &c.| Superstition is usually Y
defined to be “a will-worship more than God commanded ;”
with submission to others, I conceive the word defines the 30
thing by grammatical analysis, and resolving of the composi-
tion ; and that it is a standing too much upon a thing, and
more than the nature of it requireth : to describe it larger, it
is the doing or omitting of any thing out of a supposition of
some holiness or pollution resident in it more than is. So
that supposition is both positive and negative ; positive, “ye
observe days, and months, and. times, and years,” Gal. iv. 10;
negative, “touch not, taste not, handle not,” Col. 11. 21.
And so I may say of those expressions, Be not signed with
the cross, kneel not at the Sacrament; for the placing of
religion, abstaining from such things of their own nature in-"
different, is situated under the same parallel of superstition
with the papists, who observe them as meritorious.
Some of the old ceremonies be retained still.| Some, not Z
all; some of the old ceremonies, not of those late imnova-
tions of the Church of Rome, but of those ceremonies which
antedate the popish Mass hundreds of years. It is a very
pitiful one, that trite and false objection “that our liturgy
LAWS CONCERNING DIVINE SERVICE. 51
hath its rise and original from the Mass-book ;” ask why? CHAP.
because, say they, all that is in our liturgy is in the Mass-
book: directly false. The beginning of morning prayer
sentences, exhortation, confession, absolution, all to the
Lord’s Prayer, several collects in the litany, the rehearsal of
the decalogue, and divers collects belonging to the Commu-
nion Service, are nowhere to be found, either in the Mass-
book or any other popish service. So the all is false. But .
admit all our liturgy were to be found in the Mass-book,
that is no evidence it hath its original from thence; not only
the Lord’s Prayer, and Book of Psalms, but the greatest and
most edifying part of canonical Scripture is there to be
found, as well as our liturgy; why do we not therefore
ascribe its original to the Mass-book, and upon that very
score renounce it? Nay, if our book was a compliance with
the papists, as the late assembly have urged against it,
assuredly it ill sorted with the prudence of such divines, to
present the world with their own establishment under a title
borrowed expressly from the papists, their Directory’ being
the same, both name and thing, with the Directorium Sacer-
dotum, in the Romish Church.
A Such shall have no just cause with the ceremonies received
to be offended.| Another great exception against our liturgy,
3 is the scandal it hath given to many. That some have taken
ἷ offence thereat there is no dispute, it shall be granted; that
t they have taken it justly, and upon due consideration, we
» deny against all opponents. Nor is scandal alone sufficient
of itself to cause abolition. Quamvis quod obtruditur scan-
dalum asserat, quia tamen verbo Dei per se non repugnat, con-
cedi potest®, saith the great legislator of the other side:
“ Although that which is enjoined doth bring some scandal
with it, yet if it be not of itself against the word of God, it
may be yielded to.” Agreeable to Calvin’s doctrine, Geneva
acteth. Nous scavons quelle occasion de scandal plusieurs ont
pris du changement que nous avons fait en cest une droit:
** We know well enough that many have taken occasion of
scandal at the changes we have made in this subject:” so she
in her rubric before the Communion. And fully persuaded I
am, the abolishers of the liturgy of this Church cannot but
f For it is but a kind of rubric. ® Calvin, Epist. p. 341.
E2
swe
re 2
52 LAWS CONCERNING DIVINE SERVICE.
CHAP. have the same sense of many scandalized by the change of
τ the liturgy to a directory. I must profess myself of those
many to be one: upon a solemn day summoned we are by a
bell to church, thither we come, what to do? to offer up our
prayers and praises in the congregation? it may be, and it
may not be so: for such prayers may scarce be reputed ours,
whereof as we know not a syllable beforehand what they are,
so when they are uttered we often hear but little, understand
less, and in our judgments consent to least of all: told we
are by considerable persons engaged in this change, that the
imposition of set forms was introduced into the primitive
Church, as a defensive® “against the Arian and Pelagian
heretics, which did convey their poison in their set forms: of
prayers and hymns :”’ if so, never times required the practice
of set prayers upon that consideration more than these, never 31
was the poison of heterodox opinions more ingredient into
the public prayers of the Church than now, where one decries
the deity of Christ and His mediatorship, by making no ap-
plications to Him, nor to God by Him. Another sets him
up too high by omitting of confessions of sins as impertinent
in those who are planted into Christ, and being so, as he con-
ceiveth sin not at all; if nothing of unsound belief be uttered,
yet how frequent is the venting of several passions upon the
private interest of men’s factious engagements, even so far,
as many have preferred their petitions to God for the de-
struction of the very presbyterian government, whereof Mr.
Edwards giveth several instances'. Who cannot justly be
offended at such miscarriages in so holy a duty ?
Far be it from me to charge the generality of our new
ministry with these blemishes: confess I must and will,
many, very many of them, are excellently qualified and en-
dowed with gifts proper for this sacred duty, and do exercise
those gifts to the great edification of their congregations ; .
but in the mean time, if such miscarriages have actually
happened already, or may so hereafter, through the violent
passions of other men misprincipled, may it not justly be judged
-
h Smectymnuus, 1641. [This title is comen, Will. Spurstow. ]
formed of the initial letters of the i Gangren, Parti. p. 40. [An Inde-
names of the joint authors of the book pendent minister prayed that the Pres-
referred to: Steph. Marshall, Edm. bytery might be removed, and God’s
Calamy, Thos. Young, Matthew New- kingdom be set up.’’]
LAWS CONCERNING DIVINE SERVICE. 53
a matter of scandal and offence, to such as have a due value
for that holy ordinance, and consequently may not those
worthier men be conceived guilty of the crime, through
_ whose misprovidence these errors have come to pass? How
much better were an amicable compliance on both sides, by
prescribing set forms for the desk, and allowing conceived
prayer for the pulpit, so that neither may possess and engross
the whole service to itself, but share and divide it by a
friendly agreement: until such an award shall be made by
those who assume the power of arbitration in this affair,
slender hopes have I to see much of either order or edifica-
tion in the service of our Church.
CHAP.
i
CHAP.
I.
Omitted in
the Scotch
service
book.
δά
OF HOLY DAYS.
THE TABLE AND CALENDAR EXPRESSING THE
PSALMS AND LESSONS
TO BE SAID AT MORNING AND EVENING PRAYER THROUGHOUT THE YEAR,
EXCEPT CERTAIN PROPER FEASTS, AS THE RULES FOLLOWING MORE
PLAINLY DECLARE,
The Order how the Psalter is appointed to be read.
CHAPTER II.
Common Prayer.
The Psalter shall be read
through once every month.
And because that some
months be longer than some
other be, it is thought good
to make them even by this
means.
Scotch Liturgy.
The Psalter shall be read
through once every month, save
February, and in that month
so far as the Psalms are ap-
pointed for twenty-eight or
twenty-nine days in the leap-
year.
To every month shall be appointed (as concerning this
purpose) just thirty days.
And because January and March hath one day above the
said number, and February, which is placed between them
both, hath only twenty-eight days, February shall borrow of
either of the months of January and March one day: and so
the Psalter which shall be read in February must begin
at the last day of January and end the first day of March.
And whereas [Scotch Liturgy, “many months have,” &c.]
May, July, August, October, and December, have thirty-
one days apiece, it is ordered that the same Psalms shall be
read the last day of the said months which were read the
day before, so that the Psalter may begin again the first day
of the next months ensuing.
Now to know what Psalms shall be read every day, look
in the calendar the number that is appointed for the Psalms,
and then find the same number in this table, and upon that
number shall you see what Psalms shall be said at morning
and evening prayer.
33
A
OF HOLY DAYS. 55
And where the 119th Psalm is divided into twenty-two CHAP.
portions, and is over-long to be read at one time, it is so mes
ordered, that at one time shall not be read above four or
five of the said portions, as you shall perceive to be noted in
this table following.
And here is also to be noted that in this table, and in all
other parts of the service where any Psalms are appointed,
the number is expressed after the great English Bible, which,
from the 9th Psalm unto the 148th Psalm, following the
division of the Hebrews, doth vary in numbers from the
common Latin translation.
.
i
5 34 THE TABLE FOR THE ORDER OF THE PSALMS
TO BE SAID
AT MORNING AND EVENING PRAYER.
or na Psalms for Morning Prayer. | Psalms for Evening Prayer,
i t. tt. ttt. titi. ὃ bi. bit. θ({{
i ix. x. xt xit. xtit. xtitt
tit xb. xbi. xbit | xbttt
{{{{ xix, xx. xxf | xxtt. xxtii
0 xxtiti. xb. χχοί xxbit. χχθίί(. xxix
1 bi xxx. χχχί xxxit. xxxtif. xxxttti
ἢ bit χχχΌ. xxxbi xxxbit
bitt xxxbitt. χχχίχ. xt xlt. xlit. xlttt
ὃ fx xititi. xl. xlbi χίοίί. xidttt. xlix
x Ι. li. ltt litt. litt. tb
xt lot. [ο{{. [biti lix. Ix. xi
3 χίί Ixtt. {χ{{{.. {χ{{{{ Ixb. [χοί. Ἰχοίί
χίίί Ixbitt. ἴχίχ. [xx
F xtitt Ixxt. [χχίί Ixxtit. lexttit
3 x0 Ixxb. Ixxbti. Lexbtt Ixxbtti
7 xbt ἴχχίχ. Lexx. ἴχχχί ἴχχχίί. Ixxxtit. [χχχί{{. Ἰχχχ
xbit ἴχχχοί. Ixxxbit. Iexxbiti ἴχχχίχ
3 xbtit xe. xet. xeti xettt. xcitit
q xeb. xebt. xebit xebvtit. xefx. c. cf.
ὃ XX cit. clit citit
5 xxt cb τοί
3 xxii | οὐἱί cbiti. εἰχ
; xxitt cx. ext. exti. extit extiii. exb
[ χχί( | οί. exbit. εχοίίί εχίχ. Ψυὺς {{{{
q xxb Juve Ὁ Sure {{{{
xxbt Hude Ὁ 61 Sude tit
xxbtt exx. εχχί. exxtt. exxtit. exrtifi. oxb | obi. exxbit. cxxbtit. εχχίχ, exxx. ἐχχχί
; αχοί( «| εαχχίί. ἐχχχί((. exxxifit. exxxd exxxbt. ἐχχχθίί. cxxxbitt
4 χχίχ exxxtx. exl. exlt exlit. cxltit
Ε- ~ XXX exlitit. exlo. exlot exlott. exlotii. exlix. εἴ
a
56 OF HOLY DAYS.
CHAP.
Il THE ORDER HOW THE REST OF THE HOLY SCRIPTURE, 35
BESIDE THE PSALTER, IS APPOINTED TO BE READ.
Tue Old Testament is appointed for the first lessons at
morning and evening prayer, and shall be read through
every year once, except certain books and chapters which be B
least edifying, and might be best spared, and therefore be
left unread.
The New Testament is appointed for the second lessons
at morning and evening prayer, and shall be read over
orderly every year thrice, beside the epistles and gospels,
except the Apocalypse, out of the which there be only cer-
tain lessons appointed upon divers proper feasts.
And to know what lessons shall be read every day, find
the day of the month in the calendar following, and there
ye shall perceive the books and chapters that shall be read
for the lessons both at morning and evening prayer.
The word And here is to be noted, that whensoever there be any
Sundays. proper psalms or lessons appointed for the Sundays, or for
omitted in
“rae op 2y feast, moveable or unmoveable, then the psalms and
Edw. VI. lessons appointed in the calendar shall be omitted for that
time.
Ye must note also, that the collect, epistle, and gospel,
appointed for the Sunday, shall serve all the week after,
except there fall some feast that hath his proper lesson.
Common Prayer. 1 and 2 B. of Edw. VI.
When the years of our Lord This is also to be noted con-
may be divided into four even cerning the leap year, that the
parts, which is every fourth twenty-fifth day of February,
year, then the Sunday letter which, in leap year, is counted
leapeth, and that year the for two days, alter neither
psalms and lessons, which psalm nor lesson, but the same
serve for the twenty-third day psalms and lessons which be
of February, shall be read said the first day shall also
again the day following, ex- serve for the second.
cept it be Sunday, which hath
proper lessons of the Old
Testament appointed in the
table serving for that purpose.
OF HOLY DAYS. 57
Also, wheresoever the beginning of any lesson, epistle, or CHAP.
gospel, is not expressed, or ye must begin at the begin- ἢ
ning of the chapter. βὐμκρόννος,
And wheresoever is not expressed how far shall be read, ytd in
there shall you read to the end of the chapter. Kew ee
h
Item. So oft as the first chapter of St. Matthew is read last hes
either for lesson or gospel, ye shall begin the same at The “1”? 5.
birth of GJesus Christ Mas on this wise, τ, And the
third chapter of St. Luke’s Gospel shall be read unto, So
that fe was supposed to be the son of Foseph.
ον ye
58
OF HOLY DAYS.
PROPER LESSONS TO BE READ FOR THE FIRST
LESSONS,
BOTH AT MORNING AND EVENING PRAYER, ON THE SUNDAYS THROUGHOUT THE
YEAR, AND FOR SOME ALSO THE SECOND LESSONS.
SUNDAYS OF
ADVENT.
SUNDAYS
AFTER
CHRISTMAS.
The first
it
SUNDAYS
AFTER THE
EPipHANY.
The first
it
itt
titt
Ὁ
SEPTUAGES.
SEXAGESIMA.
QUINQUAGES.
LENT.
i Sunday
ti
tit
{{|
Ό
bi
Easter Day.
i Lesson
ti Lesson
SUNDAYS
AFTER
FASTER.
The first
Mattens.
¥sat. t.
0
xxb
XXX
xxxbtt
(ει. xix.
xxbit
χχχίχ
xltit
Enxov. tit.
ix
Exod. uti
Ron. bi.
‘Numb. χοί.
xxttt
Peut. {{{{.
οἱ
btit
Evensong.
Esat. ti.
xxio
xxbi
xxxtt
xxxbiti
xliti
Exon. xitit.
Acts it.
Wumbd., xxti.
χχΌ
Deut. Ὁ.
bit
ix
SUNDAY
AFTER ASCEN-
SION Day.
WuitT Sun-
DAY.
{ Lesson
ti Lesson
TRINITY SUN-
DAY.
t Lesson
fi Lesson
SUNDAYS
AFTER
TRINITY.
The first
ti
Mattens.
Deut. xii.
Deut. χοί.
Acts x.
Then Weter
opened his
mouth, &c.
Chen. xbtti.
PAatth. tii.
Soshua x.
Judie. (0.
x0
it King. xit.
xxtt
iti Wing. xiit.
xvitt
xxt
titi King. ὃ.
x
xix
Ser. Ὁ.
xxxb
Esek. ti.
χοί
xx
Ban. tit.
Hoel it.
Babak. fi.
Proverd. ti.
xt
Evensong.
Deut. xiti,
GRisv. t.
Acts xix.
Et fortuney
tohen Apollo
fwent to Po=
rinth, &c. unto
After these
things.
Hoshua t.
Hosh. xxtii.
Hudic. Ὁ.
{ King. tit.
xiti
χοί
tt King. xxt.
xxttit
tii King. xoif.
xix
χχίί
titi Ring. tr.
χοίί
xxtti
Ser. xxit.
xxxbt
Loek. rit.
xbitt
QPS
Se en ee eee
38
OF HOLY DAYS.
59
LESSONS PROPER FOR HOLY DAYS.
2 of Edw. 6. Proper Lessons
St. Andreto.
St. Thomas
ost.
Pativity of
Christ.
t Lesson.
it Lesson.
St. Steben’s
Dap.
{ Lesson.
fi Lesson.
St. Hohn.
t Lesson.
ti Lesson.
Ennocents.
t Lesson.
Circumcision.
{ Lesson.
ti Lesson.
Epiphany.
{ Lesson.
ti Lesson.
Conversion of
St. 4Baul.
{ Lesson.
ti Lesson.
for divers Feasts and Days
at Morning and Evening
Prayer.
For Morning.
Proverb. xx.
xxttt.
Esat. ix.
Luke ti. unto
And unto men
goov=till.
WProb. χχοί,
Acts οἱ. & bit.
Stephen full
of faith and
power, &c,
unto And
tohen forty
pears, &c,
Eccles. 0.
Rebelation t.
Ser. xxxt. unto
Horeover
hear
Ephraim.
Chen. χοίί.
Rom. ti.
Esai. xl.
Luke iti. unto
So that he
Mas supposed
to be the son
of Joseph. -
@isvom ὃ.
Acts χχίί.
unto thep
Heard him.
Omitted in the 1 and
2 B. of Edw. 6. and
in the Scotch Lit.
Omitted in the 1 and
2 B. of Edw. 6.
Omitted in the 1 and
2 B. of Edw. 6.
Omitted in the 1 and
2. B. of Edw. 6.
Scotch Lit. Exod. 1.
Omitted in the 1 and
2 B. of 2 Edw. 6.
Scotch Lit. Wisd. 1.
{Prob. xxt.
For Evening.
xxttit.
Tsat. bit. Gov
spake, &c.
Citus tit.
Che kindness
anv lobe, &c.
Lccles. {{{{,
Acts bit. And
fohen xl pears
foere expired,
there appeared
unto (¥loses,
&e. unto ;
rh full
of the Bolv
Ghost, &e.
“Eccles. bi.
Neb. xxii.
Misvom i.
Deut. x. unto
now Tsracl,&ec.
Coloss. fi.
Esat. lix.
Hohn it. unto
After this he
went to @a=
pernaum.
isd. bt.
Acts xxbt.
Scotch Lit. Lessons proper
for some Holy-days.
Omitted in the 1 and
2 B. of Edw. 6. and
Scotch Lit.
Omitted in the 1 and
2 B. of Edw. 6.
Omitted in the 1 and
2 B. of Edw. 6.
Omitted in the 1 and
2 B. of Edw. 6.
Scotch Lit. Jer. 31.
unto ver. 18.
Omitted in the 1 B.
of Edw. 6. Scotch
|
Lit. Wisd. 2.
60
OF HOLY DAY
Ss.
IBurtfication
of the Dirgin
sear.
St. Matthias.
Annunciation
of our Ladp.
MAcVnesvay
afore Laster.
Shursvap be=
fore Laster.
(σοὺ friday.
Laster eben.
(Monday tn
aster toeck.
t Lesson.
ti Lesson.
Tuesvay tn
Laster toeck. -
i Lesson.
it Lesson.
St. (πατῇ.
IPhiltp any
Jacob.
ti Lesson.
Ascension Dap.
it Lesson.
{Ponvayp in
Cthitsun= .
toeck.
{ Lesson.
ti Lesson.
Tuesvay in
UAhitsun=
foeek.
St. Warnabe.
t Lesson.
it Lesson.
For Morning.
σία. tx.
Cisy. xix.
Lecles. ti.
@see xtit.
Wan. tx.
(δε. xxti.
Lacha. ix.
LExov. xbt.
Batt. xxviii.
Exon. xx.
Lu. xxiii unto
And bheholy
two of them.
Lccles. {{{{.
Eccles. oti.
Deut. x.
Gen. xi. unto
These are the
generations of
Sem.
{ Gor. χίί.
t Kings xix.
from berse 18
to the env.
Lccles. x.
Acts xttti.
Omitted in the 1 and
2 B. of Edw. 6.
Scotch Lit. Wisd. 4.
Omitted in the 1 and
2 B. Edw. 6. and in
the Scotch Lit.
Omitted in the 1 and
2 B. of Edw. 6.
Omitted in the 1 B. of
Edw.6. 2 B. of Edw.
6. Osee 13. 14,
1 B. of Edw. 6.
Lam. 2.
1 B. of Edw. 6. Lam.
4. and 5.
Omitted in the 1 and
2 B. of Edw. 6.
Omitted in the 1 and
2 B. of Edw. 6.
Omitted in the 1 and
2 B. of Edw. 6.
Omitted in the 1 and
2 B. of Edw. 6.
1 B. of Edw. 6. Acts
8. unto When the
Apostles.
Omitted in the 1 and
2 B. of Edw. 6.
1 and 2 of Edw. 6.
Joh, 6.
Omitted in the 1 and
2 B. of Edw. 6.
Omitted in the 1 and
2 B. of Edw. 6.
Omitted in the 1 and
2 B. of Edw. 6.
Omitted in the 1 B.
of Edw. 6.
For Evening.
CAisy. xit.
Lccles. i.
Lceles. tii.
@see xib.
Der. χχχί.
Esat. {{{{.
Exon. xiti.
Enxov. xbit.
Acts tit.
Exov. χχχίί.
t Gor. xb.
Lccles. Ὁ.
Eccles. fx.
tit Kings it.
Numb. xt.
Grather unto
me, unto
ose5 and
e Elders
\returned.
Deut. xxx.
Eccles. xit.
Acts xb. unto
After certain
ways.
Omitted in the 1 and
2 B. of Edw. 6. and
Scotch Lit.
Omitted in the 1 and
2 B. of Edw. 6. and
Scotch Lit.
Omitted in the 1 and
2 B. of Edw. 6.
1 B. of Edw.6. Lam.1.
omitted in the 2 B.
of Edw. 6.
1 B. of Edw. 6. Lam.
3.
Omitted in the 1 and
2 B. of Edw. 6,
Omitted in the 1 and
2 B. of Edw. 6.
Omitted in the 1 and
2 B. of Edw. 6.
Omitted in the 1 and
2 B. of Edw. 6.
Omitted in the 1 and
2 B. of Edw. 6.
Omitted in the 1 and
2 B. of Edw. 6.
1 and 2 B. of Edw. 6.
Ephes, 4.
Omitted in the 1 and
2 B. of Edw. 6.
Omitted in the 1 and
2 B. of Edw. 6.
Omitted in the 1 and
2 B. of Edw. 6.
39
SL gtd, % Tn
~
.OF HOLY DAYS.
61
For Morning.
St. John Bap=
tist. Sj
i Lesson. Salacht tti.
fi Lesson. ‘{Patt. fit.(D.)
St. }Peter.
t Lesson. Eccles. xb.
it Lesson. Acts tit.
St. Fames. Eccles. xxi.
St. Bartholo= |Fccles. xxv.
meh.
St. (Matthew. |Fccles. xxxb.
St. (Michael. |Fccles. χχχίχ.
St. Luke. Eccles. li.
Simon anv
Dude.
All Saints.
i Lesson.
it Lesson.
CHRISTMAS
DAY.
E,ASTER-DAY.
Job xxiv. xxb.
πίσσα. tt. unto
Blessev ts
rather the
Warren.
Heb. xt. xit.
Saints bp
Faith, unto Tf
pe endure.
PROPER PSALMS ON CERTAIN DAYS.
Mattens.
xix.
185. « αἴθ.
Ixxxb.
tt.
loft.
For Evening.
Salacht (0.
{¥Patt.xtb.unto
ει PFesus
heard.
Omitted in the 1 and
Omitted in the 1 and
Omitted in the 1 and
Omitted in the 1 and
Omitted in the 1 and
Omitted in the 1 and
Omitted in the 1 and
2 B. of Edw. 6. and
in the Scotch Lit.
2 B. of Edw. 6. and
in the Scotch Lit.
2 B. of Edw. 6.
2 B. of Edw. 6.
2 B. of Edw. 6. and
in the Scotch Lit.
2 B. of Edw. 6. and
in the Scotch Lit.
2 B. of Edw. 6. and
in the Scotch Lit.
@ecles. xix.
Acts {{{{.
Eccles. xxi.
@ecles. xxix.
Job t.
Fob xitt.
Omitted in the 1 and
2 B. of Edw. 6. and
in the Scotch Lit.
Omitted in the 1 and
2 B. of Edw. 6. and
in the Scotch Lit.
Omitted in the 1 and
2 B. of Edw. 6.
Eccles. xxxbiii. |Omitted in the 1 and
@ecles. xlid.
2 B. of Edw. 6.
Omitted in the 1 and
2 B. of Edw. 6. and
in the Scotch Lit.
Omitted in the 1 and
2 B. of Edw. 6. and
Seotch Lit.
Omitted in the 1 and
2 B. of Edw. 6. and
Scotch Lit.
cxt.
Evensong.
ἴχχχίχ.
cx.
exxxit.
extit.
extfit.
exbiit.
@His¥. Ὁ. unto
Bis fealousp.
γος. xix. unto
anv Jf sat an
Angel stand.
Mattens. Evensong.
bttt. xxtit.
pee nner x0. ἴχοί.
; XXL. chit.
Wuir-Sun-'| xIb. citit.
DAY. Ixbit. exld.
62
OF HOLY DAYS.
TO FIND EASTER FOR EVER.
Sz A % © B £ { G;
ί April tx x xt χίί ᾿ οἱ bit biti
ti PMarch xxi | xxbti | xxbiti xxix | xxx xxxt April t
tit Aprtl χοί xbit | xbiti xix | xx xtitt x
ittti =| April ix itt =| tttt Ό οί btt bitt
0 arch χχοί | χχοίί | χχρίίί xxix | xxtiti xxtitt xxb
οἱ April χοί xbit | xt xit | xtit xtiit xb
bti April ti iti titi Ό bi March χχχί | April t
bit | April xxii | xxte χχῦ xix | xx xxt rxti
ix April ix x xi xit | xttt xitit biti
x April ti fii =| March χχοίί | xxix | xxx χχχί April t
xt April χοί xbit | xbitt xix | xx xxt xxtt
χίί April xt x xt Ό οἱ οἱί bitt
xii | (March xxbi χχοίί | xxbtii xxix | xxx xxxt xrxb
xitit | April xt xbit | xbtit xix | xttt xtitt xb
x0 April ti iti | titi 0 bi bit bitt
χοί SMarch χχοί χχοί | xxbtit xxtt | xxtit xxtttt xxb
χοίί | April χοί x xt xit | xiti xtiti xb
xoiti | April it ttt titt Ό πατῇ xxx χχχί April {
χίχ April xxtii χοί(ί( | xxtiti 8 ie oe © χχί χχίί
When ye have found the Sunday letter in the uppermost line, guide your eye downward
from the same, till ye come right over against the prime, and there is shewed both
what month, and what day of the month, Easter falleth that year.
41
OF HOLY DAYS.
63
Sun {
oe Re ee tm KDR me Do CR nr woe οῷ we ὦ ὦ oD
priv.
JANUARY HATH XXXI DAYS.
riseth bit min. 34.
\ hour \ .
falleth itii min. 26.
Kaleny. Circumcision.
ttii Po.
tii Mo.
pri. βο.
οπᾶσ.
biti Iv.) Lpiplanv.
oii ED.
bt iy. Lutian.
Ό iy.
ttii iy.) Sol in Aquario.
iii I.
priv. Tv.
ΕΠ Ἰθυϊ[ατίί,
xix &1.| februari.
xoiii RI.
xott 8.
xbt—s δἰ.
xo) {1 Prisca. -
χε Ἐκ i
xiii 1. fabian.
xii κπ[.,) | Agnes.
xi. ἘΠῚ Dineent.
yi. ees
ix kl.
biti ἈΠ. Convert. Paul.
bit 81.
bt Ἐπ
0 kl.
ttt =I.
που δα
Ξ
»-
\e
uz
~
ix
xtt
xttt
xitit
xb
χοί
χοίί
rotit
xix
xx
xxt
xxit
xxttt
xxttti
xxb
xxbt
χχοίί
xxbiti
xxix
Morning Prayer. | Evening Prayer.
t Lesson.
Chen. xbit.
Gen, t.
bti .
Esat. Ix.
(χει. tx.
xttt
xo
χοίί
χίχ
χχί
χχί((
xx
xxbti
xxix
xxxt
χχχί((
χχχθ
xxxbtit
i
xltt
xlttit
χίοί
GHisv. 0.
Gen. xlbiti.
I.
Exod. tt.
{tit
bit
{x
ti Lesson.
Rom. it.
χα}. {.
tt
itt
titt
Luke tit.
SMatth. ὃ.
οἱ
bit
hitt
χίί
xitt
xittf
xb
χοί
χοίί
χοίίί
χίχ
χχ
χχί
χχίί
Acts χχίί.
SMatth.23.
xxttit.
xxb
χχοί.
χχοίί
xxbtit
{ Lesson.
Beut. x.
Gien., it.
titi
bi
biti
Esat. xix.
Chen. xi.
xttti
χοί
xbitt
xx
xxtt
xxttit
xxbti
xxbtit
xxx
χχχίί
χχχί(ι{
χχχοίί,
χχχίχ
xli
litt
xlb.
xlbti
Hisd. οἱ.
Chen. xix.
ἜΓΧΟΣ, t.
ttt
ii Lesson.
Coloss. it.
Rom. i.
tf
iti
titi
Sohn ti.
Rom. Ὁ.
bt
ttt
itii
Ὁ
bi
Acts xxbt.
t Cor. bit.
biti
jix
xtt
64
OF HOLY DAYS.
xt
xitit
Sun ᾿
ry
£
f
g
A
Ὀ
ς
¥
e
f
ᾳ
A
Ὀ
c
ὕ
£
f
8
A
6
ῖ
¥
ξ
f
ᾳ
A
ὃ
¢
FEBRUARY HATH XXVIII DAYS.
riseth oii min. 14.) 2
pon \ ele \ ΓΙ
falleth titi min. 46.) a
Kaleny. |(F) fast. tt
ite 0 Pa af ῥα, μι
ttt fio. titi
prid. Ro. Ό
fonas. |Agathe. bt
biti 18, ott
ott Ty. ott
st Ty.| Sol in Piscibus.|{x
0 Ey. x
ttit Iv. xt
iti Ey. χίί
priv. Tv. xttt
us. xttti
χοί ἈΠ. | Valentine. xo
ro {1 SBateh. χοί
titi ΚΕ. χοίί
χίί ἘΞ. xbtii
ἀρ. RI. xix
xt RI. 1x
x kl, χχί
ix RI. xxtt
pitt kl. χχίίί
bit kl.) fast. xxtttt
ot τῇ St. (Matthias. ee
0 ἘΠ, xxbi
{π|᾿ RI. xxbit
tii —s RI. xrxbitt
priv. ἘΠ. xxix
Morning Prayer. | Evening Prayer.
t Lesson.
Exov. xi
ΠΑ (σὰ. tx
Exod. xiii
xb
xbtt
xix
χχί
xxtti
χχχίί
xxxitit
Leb. xix.
ixbt
‘Numb. xtt.
xtttt
χοίί
χχί
xxtti
xxb
XXX
χχχίί
χχχΐ
Deut. it.
{{{{
GRisv. xix.
Deut. oi.
biti
x
xti
tt Lesson.
xitt
xtitt
xb
χοί
Luke bt. {.
bt. t.
it
itt
ttt
Ὁ
bt
bit
οἱ
tx
x
xi
{ Lesson.
Exod. xit.
OHisd. xit.
Exov. xritit.
χοί
xbitt
xx
xxtt
xxttit
χχχί((
Leo. χοίίί.
xx
Mumd, xi.
xttt
χοί
xX
χχίί
xxtttt
xxbtt
χχχί
ΧΧΧΌ
Beut. {.
tit
Ὁ
Lecles. {.
Deut. oti.
ix
xt
xb
ti Lesson.
t Gor. χίί(.
xtitt
xb
χοί
ti Gor. t.
bitt
ix
x
χίί
xttt
Gialat. f.
it
tit
titi
Ὁ
bi .
LEphes. t.
tt
43
OO —— ΤΥ
Ee ER er -
OF HOLY. DAYS. 65
ma)
MARCH HATH XXXI DAYS.
ee 18.
Ὁ min, 42. Ἢ
Morning Prayer. | Evening Prayer.
t Lesson. jit Lesson. i Lesson. |it Lesson.
iti | D\Kalend. | Badiv. χχχ Beut. xbt. Luke xii. Deut. xoti.\eph. οἱ.
οί No.| Cedve. i xbiti xttt xix Whi. {.
xi jf i> τυ, it xx xittt ἱμί it.
ᾳ {{{ ‘No. ‘était τὸ Per ee
xix |Alitti ‘No titi xb χοί χχοί “[{{{{
bitt | Ὁ ᾿Ινείυ. No 0 xxbit χοίί xxbiti Colos. t.
¢ | Nonas WPerpetue, οἱ. |xxtx χοίίί XxX tt
χοί | D\oitt ity. bit -χχχί. xix xxxtt iti
Ό ἐο(( iv. “οὐ χχχί(( xx xxxtitt {{{{
f\ot ἜΝ; ix Posuet. χχί Josue ti. |i Thess. t.
xiii | gq \o iy. x tit χχίί titi tt
ti |Altttti Ty.) Gregory. ri | xxtti bi itt
Ὁ Uy.| Solin Ariete. [xit τί xxtiti bitt {{{{
χ ς μμείυ, iy. xiii [(χ Sohni. ix Ό
D ipus xittt Ιχχίί( ti xxttti tt Thess {.
χοίί(} ¢ |xbft kl.) - Aprilis. xo «= | Sudges t. {{{ Pudges tt. {{
biti jf ii = Rl. xoi ttt titi titi ttt
αἰὸ RL.) Ear. χοίί Ὁ b bt t Tim. {.
xo [Ά lxtiit = kl xbitt (ott bi biti tt. iti
titi 18 χ{{{ = RL. xix ἃ bit x titi
Cixti 1... Wenedict. eee et biti χίί 0
xti | © |xt ki. χχὶ “χε ‘ix xtiti bt
ί εχ kl. xxti xb x χοί tt Tim. {.
flix Rl. uttt χοίί xt τοί if
ix \qioiti Εἴ. fast. xxtitt |@ccles. tt. xtt Gecles. tit. ttf
Alott kl. Annun. of a. ἀχὸ |Hudg. xix. χί(( Judgq. xx. {{{{{
χοίί |b οἱ RIL. χχοΐί ‘xxt xittt Ruth i. |Titus t.
οἱ |ε0 1... χχοίί [Ruth ti. [χῦ ttt it. tit,
τ titi Rl. xxbitt | {ttt χοί ἡ i Kings { 38} 11. {:
χα |e |i RL xxix: |fRings tiles s(t Be
iti [1 μεία. BL. xx {{{| χοίίί 0 ti
L’ ESTRANGE F
66
ΟΕ HOLY DAYS.
riseth
Sun { \ hour
falleth
ᾳ |Kalenv,
xt |Altitt Po
b ifii Ao.
xix | c μιίσ, 380.
biti | D/Ponas.
χοί |e biti Ty,
Ό f \bit Ty.
αοί Τὺ.
xitt | Ajo Ev.
ti [0 [{{{ Ty.
clit 160,
x Ὁ ρτία, ity.
e |idus,
xbiti| ὃ Ἰχοί({ RI.
bit | gixbtt RI.
Alxbit Ἐϊ.
xo [Ὁ |χῦ &I.
{({{{| ς jxtité = RI.
vixtti ἘΪ.
xit ΡΠ. &1
i f [χί δ.
g * RI.
ix A tx ἘΠ
Ὁ οἱ ἈΕ.
χοί ᾿ς i RI.
bt ¥ of Rl.
£0 RI,
xttti εἰμι RI,
iti 5. kl.
Apriy. Εἴ,
APRIL HATH XXX DAYS.
Richard.
Ambrose,
Sol in Taur.
Sati.
Alpheae.
S. George.
Park Ebang.
δ min, Ἢ 2
οἱ. min. 4. f ἢ
ao
iti
{{{{
Ὁ
οἱ
χχί
χχίί
χχίί((
xxtttt
xxb
xxbt
xxbti
xxbtit
xxix
XXX
Morning Prayer. | Evening Prayer.
{ Lesson. {tt Lesson.
t King. oi.|Fohn xix,
biti XX
x xxt
χίί Acts i.
xtiti it
xbt itt
xbtit {{{{
XxX 0
χχί( οἱ
xxtttt bti
xxbi biti
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OF HOLY DAYS.
JUNE HATH XXX DAYS.
sin ἢ riseth “μι titi min. 84. Ἐ
falleth tS mit. Ἢ "
.171 ¢| ἅζαϊομπα. ί
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47
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a
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al
OF HOLY DAYS. 69
JULY HATH XXXI DAYS.
riseth {ti min. 18.) 2
aun \ falleth ἰς mit, 2 Ἢ ΕἾ Morning Prayer. | Evening Prayer.
i Lesson. ({ Lesson. { Lesson. |tt Lesson.
χί | q | Malenv. | Visita. of Mav.|f Pro. xit. Luke χίί(. | Prob. ritt ἸΒ 1. f.
itt |Ajot Mo. fi [π{{{ xttti xo a
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c |b iy. xt @ecles. ti. |\xxtti iti ttt
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εἰρτία. Ἐπ. τές lott if ix tt Thess.t.
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Alii &L χχχ ἰχχοί xbiti xxbti ti
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70
OF HOLY DAYS.
xix
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Sun
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biti = RI.
bi RI.
Ὁ RI.| Augustine.
ftit kl.) Weheav. of Fohn.
tii ἘΠῚ
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AUGUST HATH XXXI DAYS.
Added by King James, and not
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mR
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** And King Astyages,”’ &c.
ti Lesson.
49
50
OF HOLY DAYS. 71
SEPTEMBER HATH XXX DAYS.
riseth b min. 36. ) ἔ
ἮΝ { falleth ¥ su Ἢ ee ag \ Ξ Morning Prayer. | Evening Prayer.
| { Lesson. |fi Lesson. |i Lesson. ti Lesson.
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bit (ἃ {{ Tv. x Sich. { [χί HMich, it xt
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72 OF HOLY DAYS.
OCTOBER HATH XXXI DAYS.
Added by King
riseth bt. min, 35.) 2
Sun hour =
falleth ' Ὁ. min. 25, a,
James instead of
Tobi the fifth, in former Calendars.
Morning Prayer. | Evening Prayer. :
Rees ti Lesgon. t Lesson. | it Lesson.
χοί |A| Kalenv. Remige. i roy. οἱ." | (Mark titi. Tobi. bi. |i Cor. χρί.
6 [δ|υἱ, Qo. fi (Tobi. ott. fo ‘itt fi Wor. i.
χί |}clp =o, fit. ts οἱ x tt
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xotit κι οἱ Hy. ott |p xi οἱ it
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rot δ. RL xxix ἰχοί CC EE
o lelpu.: a) ftast. boot fete ett τί! Coloss. ὁ
be read the first of October at morning prayer
* Note that the sixth chapter of Exodus is to
unto these words, ‘‘ These be the heads,” &c.
|
j
a
᾿
ἱ
5
:
7
L
u
OF HOLY DAYS.’
73
riseth
{Ὡ}»
falleth
xitt
* Note that the beginning of the twenty-sixth chapter of Eccles. unto (1 and 2 B. of
Edw. VI. and Lit. of Queen Eliz. ‘* But when one is,”’ &c.) ‘ But a grief of,” &c. must
leon All Saints.
g it Po.
f ti Ro.
q prit. Ro
A ‘Ponas.
Ὁ offi Ey.) Leonary.
coi Ey.
α οἱ 38.
ep Fy,
ει Ey.
gti §=©6Ey.|Saint (Martin,
a prov. HV.|Sol in Sagittario.
b pe Brice,
ς xbitt 1. Decembris.
B τοί 81 _PMachute.
εἰχί Εἰ.
f xo kl.
ᾳ xitti ΕΓ
Alxtti ἈΚ.
Ὁ χίί, ΕΠ. Lamuny King,
ς χί kl,
Yix ἈΠ) Cicely.
ς ἰχ ΠῚ @lement.
f pitt Ἀ1
q oft kl.) Katharine.
Alpt 81.
bb RI.
c fitt «RI.
viitt kL) fast.
£ yee. RL./Andrew Apost.
NOVEMBER HATH XXX DAYS.
ἫΝ min. οὐ Ξ
ss
‘fff min, 26.) a
χίί
xitt
xittt
xo
χοί
χχί
xxtt
xxttt
xxtiti
xxb
χχοί
χχοίί
xxbtit
xxix
XxX
be read with the twenty-fifth chapter.
Added by King James.
Morning Prayer. | Evening Prayer.
i Lesson.
GHisy. ttt
Lecl, οἰ
χοί
xbttt
xx
xxtt
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xxbtt
xxix
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unto these words, ‘* And after his death,’’ &c.
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Heb. xi. xii
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** Note that the forty-sixth chapter of Eccles. is to be read
it Lesson.
74 OF HOLY DAYS.
DECEMBER HATH XXXI DAYS.
riseth bitimin12)e] .
aunt falleth ΤΡ min. 48. \ δ Morning Prayer. | Evening Prayer.
t Lesson. |ti Lesson. |i Lesson. {{ Lesson.
f |Kalenv. ί Esa. χίο (Acts ti Lsat. xb |Bebr. bit
xiii |g titi Po. it χοί tti χοίί biti
fi |Altii Po. fii = [xbitt titi xix ix
pri. 496. {π᾿ = jxx. xxt Ό χχίί χ
x τ | onas. Ό xxtti bi xxi xt
D\ottt FD.) Ptcholas. bi xx Dt. bit xxbt χίί
χοί je οἱ Ty. bit [χχρίί Vi. οἱ 4ᾺΙχχρίί iti
bit [{ἰ Ed. Goncep. of Ma. |vitt [χχίχ biti XXX James t
ᾳ Ὁ iy. ix χχτί ix χχχίί tt
xb [ἃ (({ iI. x xxxtit x xextitt tit
iit [Ὁ Iv. χί [χχχῦ xt χχχοί itti
c priv. Ἐπ. Solin Capri. |xit ἰχχχοίί iat xixbitt Ὁ
xii | D EDus. Lucie. χίί( ἰχχχίχ xiti xi { 9Pet. {.
ί elxtx &1.| Sanuarié. xtitt [alt xtttt χί fi
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Ὁ biti 481, Christmas. xxo [Ἰξϑαί. ix (uke 22. |Lsat. vit |Tit. iti
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xot | f lititt ΚΕ. xxix (sat. Int |xxbt Esat. Inti [{{ ohn
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xiii ΙΔ jpriv. Εἴ. Siloester. χχχί [fro xxbiti ἴχοί Huvde f
βου CO
58
OF HOLY DAYS. 75
54 = Septuagesima.
Sexagesima.
Quinquagestma.
Muadragesima.
{x
biti
before exec} bit |e
bi
0
Mogations.
jes
GAHitsunday. i after Baster. {μι
Trinity Sundap. θ{{{
---.-..------
G THESE TO BE OBSERVED FOR HOLY-DAYS,
AND NONE OTHER.
That is to sap: all Sundans in the pear. Whe days of
the ffeasts of the Circumcision of our Lord Yesus Christ.
@£ the Epiphany. [Scotch Lit. “Of the Conversion of St.
Paul.”| Of the Burification of the Glessed ἘΠ ταί, Of
St. Matthias the Apostle. PE the Annunciation of the
MBlessey Wirgin. DE Ht. Mark the Lbanaelist. Of
St. Whilip and acob the Apostles. DE the Ascension of
our Lord GFesus Christ.
[Scotch Lit. “Of St. Barna-
bas.”] -
Of St. WPeter the Apostle.
Qf St. Bartholomew Apo-
stle,
Di St. Michael the Arch-
anael,
Of St. Simon and Gude
Apostles.
Df St. Andree the Apostle.
Of the Natibitn of our Lord.
Of St. PHobn the Coanaelist.
FHMonday and Tuesdan in
Caster-Weeck,
Of the Natibity of St. Fohn
AGaptist.
Of St. Fames the Apostle.
DE St. Matthew the Apo-
stle,
Of St. Luke the Lhangelist.
Of All Saints.
Of St. Thomas the Apostle.
Df St. Stephen the Martyr.
Ot the Walp Ennocents.
Honday and Tuesday itn
WA Hitsun-week,
76 OF HOLY DAYS.
ANNOTATIONS 6
UPON
CHAPTER II.
pat (A) The division of the Psalms very discreet. The ancient manner of
————.__ singing them various in antiquity. The fifteenth canon of the council
of Laodicea expounded. (B) Books and chapters of the canonical
Scripture least edifying omitted. (C) The rubric for proper lessons
cleared. (D) A necessary caveat to ministers. (E) Differences be-
tween the former calendars and ours. Why several saints are added
now more than formerly. (F) Fasts instrumental. to piety. The Jews
fasted on high festivals till noon. Whence our fasts before some holy
days. Why not before all. (G) Holy days, why fit to be established by
parliament. Why instituted. The Church’s power to ordain them.
The judgment of foreign Churches and divines. Zanchy cleared: a
demur upon the best Reformed Churches. Our holy days not derived
from the pagans, yet warrantable if they were.
The Psalter shall be read through once every month.| InA
the preface we are told that the Psalter was anciently divided
ito seven portions called nocturns, so as it was read over
every week, as may be collected out of Jerome. But this
custom was only peculiar to the Latin Church, as for the
Syriac and Greek Churches, which as Mr. Brerewood assures
us, conformed much in their rites, they divided it so as it was
not read over but every twenty days. Our Church being
loath that her service should seem over prolix allotteth it one
month or thirty days, the very term the Turks assign for
their Alcoran*, a wonder she hath not for that very reason
been suspected as inclining to Mahometism.
Though the Psalter be here appointed to be read, yet must
it be interpreted according to the ancient practice, that is,
by way of response, the priest one verse and the people
another, as Moses and Miriam sang their triumphant hymn.
Exod. xv. 1, 21. The people always bear a part in these
psalms, else the venite were to little purpose, though the
mode did sometimes vary τῇ μὲν συνηχοῦντες", “one while
* Bedwel. Arabian Trudgeman, [or b Philo. Jud. περὶ Βιοῦ θεορητικοῦ,
Dragoman. 1605. }
OF HOLY DAYS. 77
echoing all together,” with the priest ; τῇ δὲ καὶ ἀντιφώνοις CHAP.
appoviats, “ another while returning by way of antiphones,” =
as Philo of his Essenes. Sometimes answering, ἀκροτελεύτια,
as the same Philo calls them, or ἀκροστίχια, as Clemens, the
“acrostics,” extremities or feet of the verses: or else repeating
the same again, as it is supposed by Musculus and Calvin the
Apostles did to our Saviour at His last hymn ; if so, then we
have an earlier precedent upon whom to fix it than either
Platina’s Damasus, or Theodoret’s Flavian and Diodorus, or
Socrates’s Ignatius. But not to inquire into its first ori-
ginal, which is uncertain, let us rest and acquiesce in what is
and must be granted, that it was of Catholic practice in the
primitive times. St. Basil speaks for the East and St. Am-
brose for the West. In duas partes divisi alternatim sibi in-
vicem canunt®, saith the first of the Christians of his age,
“disposed into two divisions they sing by course one to
another‘.”” Ecclesia stridet responsoriis Psalmorum, saith the
second, “the temple roars and rings again with the respon-
sories of the psalms.” Now whereas counter to this the fif-
teenth canon of a great council® may be opposed, which ordain-
56 eth μὴ δεῖν πλέον τῶν κανονικῶν ψαλτῶν τῶν ἐπὶ τὸν ἄμβωνα
ἀναβαινόντων, καὶ ἀπὸ διφθέρας ψαλλόντων, ἑτέρους τινὰς ψάλ-
λειν ἐν ἐκκλησίᾳ: “that none but the canons or singing-
men of the church, which ascend up into the pulpit, and sing
out of the parchment, should presume to sing in the church;”
Balsamon, the great canonist, interpreteth the mind of the
fathers to be only this, “that none of the people” (as it
seemeth some had done before) “should undertake to begin or
set the psalms, but that it should be left to singers alone :”
Tov yap συμψάλλειν καὶ λαϊκοὺς ὑπ᾽ ἐκκλησίας οὐ κεκώλευται,
*‘ for to sing in concert with the rest of the choir, the people
] are not interdicted by the Church.” This is Balsamon’s
' sense of this canon. I am rather prone to conceive that the
council did intend a restraint upon the people from singing
in concert, that none should sing the body of the psalm but the
canonical singers, and that the people should only return axpo-
© Epist. 63. bus stridet, cum responsoriis psalmo-
ἃ [Unde bene mari plerumque_ rum, cantus virorum mulierum virgi-
comparatur Ecclesia; que primo in- num parvulorum, consonus undique
gredientis populi agmine totis vestibu- fragor resultat. Hexaem. iii. 5. ed.
lis undas vomit: deinde in oratione 1686.]
totius plebis tanquam undis refluenti- © Concil, Leod.
78 OF HOLY DAYS.
CHAP. τελεύτια, “the extremities,” and ends of the verses, as is said
“before ; for so doth Balsamon own. Chrysostom‘ represents the
practice of his times, αὐτὸς 6 ψάλλων ψάλλει μόνος, κἂν πάντες
ἀπηχῶσιν, ὡς ἐξ ἑνὸς στόματος ἡ φωνὴ φέρεται, i. 6. “he who
singeth, singeth alone, and though all the congregation echo
out the close of the verse, the voice and sound seemeth to
proceed from one mouth.” Somewhat correspondent here-
unto was that which antiquity called Ζιάψαλμα, which an-
swereth the Hebrew Selah. For where in the Psalmist there
occurreth Selah in the original, there the Septuagint, Theo-
dosion, and Symmachus constantly render it Aidyarpa; the
word importing, as St. Jerome conceiveth, a connection of
antecedent and subsequent matter together, the mode whereof
St. Augustine’ tells us was for the reader to bear his part
and the people theirs. Aliquando (saith the father) im
Psalmo cxli. versus ipse in diapsalmate ponitur qui preeatur a
lectore, et respondeatur a populo: ‘‘sometimes in the hun-
dred and forty-second Psalm, the verse itself is set after the
fashion of a dia-psalm, so that it might be begun by the
reader and returned by the people.” By the way take notice,
that here instead of preeatur, the Froben edition, that of Paris
and others also, as I conceive, read prebeatur, which signifieth
nothing, and destroys St. Augustine’s sense. Preeatur it must
certainly be according to that usual form so often mentioned
in Livy, agedum pontifex publicus prei verba solemnia. But
to return to my former matter; the truth is, no uniform
usage can be concluded out of the primitive fathers in this
particular, St. Jerome" observing that there were tot pene
psallentium chori, quot gentium diversitates ; “as many dif-
ferent modes of singing as there were variety of nations.”
Except the books and chapters which be least edifying.| B
The books omitted are the Chronicles, Canticles, Revelation,
and almost all Leviticus, whereof two chapters only are re-
tained. The chapters are too numerous to set down, if any
please to examine them they will appear such as are as little
edifying as the books omitted; and to omit what is unedify-
ing our Church hath good warrant from that rule of the
Apostle, “let all things be done to edification.”
f Hom. 36. in 1 Cor. h Ep. Marcel.
5. Tract. 22. in Johan. Evang.
wre «a
OF HOLY DAYS. 79
C Proper lessons to be read on Sundays.| This table was CHAP.
added by the reformers under Queen Elizabeth, the former :
books having no lessons appointed for the Lord’s days. And
therefore unto the fourth paragraph of the page preceding
these words “for the Sundays or” were added, and to these
lessons the Act for Uniformity hath relation. But at the
same time there were also added many proper lessons for cer-
tain holy days, which had epistles and gospels assigned them,
but no proper lessons until then; why then was not the addi-
tion of these lessons expressed in the act, as well as those for
Sundays? The answer is, because they were already compre-
hended in the provision of the paragraph before cited under
these words, “ And here is to be noted that whensoever there
be any proper lessons appointed for any feast, moveable or im-
moveable,” &c., where the word ‘ whensoever’ is not to be
limited to the then present order of the Church, but ex-
tended to any further constitution appointed by the same
57 authority at another time, so that be the appointment in the
present, or in the future tense, the paragraph is comprehen-
sive in both.
D Matth. iii.| I find in the Scotch liturgy, in all the Cam-
bridge impressions of our Book of Common Prayer, and some
others of the London edition, a manifest error in rendering
here the thirteenth of Matthew for the third; expressly
varying from the liturgies of Edward VI., the first and
second, and from that of Queen Elizabeth, all which give us
the third of Matthew, and conformably is the calendar of
the very impressions formerly cited as erroneous. This slip
is taken, in truth, ex traduce from the first Church-book
printed in King James’s time, which ought to be the stand-
ard for ensuing times, and which hath it the thirteenth of
Matthew. That it ought to be the third is without dispute,
upon comparing the two chapters together, and therefore
ministers should do well to observe it henceforward, taking
their directions from the calendar, not from this table. The
like mistake is also current through all the same impressions,
in the proper psalms appointed for Whit-Sunday, where the
forty-seventh is evidently put for the sixty-seventh, and the
tenth mislaid.
ΒΕ In the calendar there is little observable, yet because some
80 OF HOLY DAYS.
CHAP. perhaps will be desirous to understand the several diversities
betwixt the last and the two first, I shall briefly note them
out for their satisfaction. First then, upon the account of
the Sundays and some holy days having, de novo, proper
lessons assigned them, as I said before, our calendar dif-
fereth from the former. Smectymnuus hath taken the pains
to tell us the diversity is an omission of thirty-two and an
addition of forty-seven chapters of the Old Testament, be-
sides many out of the Apocrypha; if so, as so it is, then 1
hope forty-seven for thirty-two is a fair amends, and might
have passed without a cavil. Secondly, in the first calendar
St. Paul, Barnabas, and Mary Magdalene are in their scarlet,
in the two latter in their sables. Thirdly, in the first there
are no saints’ days mentioned but such as are in the rubric.
In the second only (besides Paul and Barnabas) St. George,
St. Laurence, and St. Clement. In the last very many
more, “not that we repute them all for saints or holy men,”
so are the very words of the Admonition! to the reader in
‘Preces private, “but that they may be as notes of some
certain things and fixed seasons, the knowledge of which. is
very beneficial.” That is, in civil relations, most great fairs
being kept, and many ancient rents and services being pay-
able upon those days. ‘Lastly, in the first and second no
fasts on the vigils of any saint in the last may be added.
But whereas Smectymnuus would persuade the world that
what were fish-days before were in the latter calendar called
- fasting-days, and do strongly endeavour to charge it as an
innovation .upon our Church, I hope by this time they have
seen their error, for certainly fasting-days were never styled
fish-days by any former liturgy since the Reformation, nor
by any injunctions of Henry VIII., nor of Edward VI., nor
of Queen Elizabeth, but constantly fasting-days.
Between the. Scotch liturgy and ours there is in the calen-
dar a greater change, and more to the gust of our opponents.
All apocryphal chapters being proscribed out of the Sunday
and week-days’ service by that liturgy, and but a few ad-
mitted as proper lessons for some festivals. Again, whereas
ours begins the prophet Esay at Advent, the Scotch begins it
the twenty-eighth of July.
εἰ Printed by authority, anno 1573.
OF HOLY DAYS. 81
F Fast.| Too daily experience teacheth us, that nothing CHAP.
blunts the edge of holy zeal, or indisposeth the soul to the
performance of sacred duties, more than an intemperate sur-
charge of meat or drink; if so, by the consequence of con-
trary causes producing contrary effects, nothing doth more
purify the spirit of man from earthly reflections, or whet its
appetite to heavenly concernments and acts of religion, than
fasting and abstinence, proportioned agreeably to the several
conditions of several persons. Upon which very account,
5samongst the Jews, such feasts as were celebrated with the
most solemn service were more strictly fasted in the fore-
noon until mid-day, or their sixth hour, that is, until after
their morning service. This is the reason that the Pharisees
cavilled at our Saviour in relation to His disciples, saying,
“Thy disciples do that which is not lawful to do upon the
Sabbath day,” Matt. xii. 2; what was that? not because
they “ plucked the ears of corn,” but because they “eat
them,” breaking thereby the forenoon fast of the Sabbath,
as they pretended. So also, when some “mocked” at the
Apostles, Acts ii. 13, as drunk, when they were miraculously
filled with the Holy Ghost on the day of Pentecost, Peter
refuteth the calumny from the ceil of the day; “ For these
are not drunk as ye suppose, seeing it is but the third hour
of the day;”’ and they were interdicted both meat and
drink until the sixth.
As for the fasts intended in the calendar by our Church
as antecedent to their respective holy days, I find no direct
nor express example of them in the primitive Church. But
very obvious, nothing more, is the devout practice of those
early Christians, employing the nights preceding their great
festivals in humicubations, ‘lying on the floor, watchings,
tears, and such outward acts of inward humiliation. But in
tract of time, abuses stealing in and defiling those sacred
exercises, the Church, say learned men, changed those night
vigils and watchings into diurnal fasts.
But it will be here demanded, Why are fasts prefixed to
some holy days and not to all? My answer is, proceeding
in due order: The first of January being the Circumcision is
but of late known by that name, and anciently called the
octave of Christ’s nativity, and octaves never were assigned
L’ESTRANGE. G
82 OF HOLY DAYS.
CHAP. their vigils in the primitive Church. The Epiphany is no
— saint’s day. Again, if Theophilus Alexandrinus, as he is
cited by Ricardus upon Proclus deceive me not, it was a
fast-day itself, ἐν 7 μέχρις ἑσπέρας νηστεύειν εἰώθαμεν, “ in
which we were wont to fast till night.” Now a fast-day
could not have a fasted vigil. As for St. Mark and Philip
and Jacob, they fall within the fifty days after Easter, which
privileged them from having fasts. Amongst all the rest
only St. Michael and St. Luke have no fasts. Not St. Michael,
because ritualists observe, the Angels did not enter into their
joys through sufferings. Not St. Luke, because another
day formerly of great esteem in our Church falleth upon the
eve thereof.
These to be observed for holy days, and none other.| In thea
catalogue of the additional alteration of our liturgy, this
catalogue of holy days stands charged by Smectymnuus.
Truth it is in King Edward’s liturgy no such catalogue ex-
pressly occurs, but they have in the calendar an establish-
ment tantamount: this catalogue is extracted from a statute,
5 and 6 Edw. VI., repealed by Queen Mary, and revived by
King James, 1 Jac. c. 25. And by act of parliament requi-
site it is holy days should be confirmed; the property parents
claim in their children, masters in their servants, directs it ;
neither of which being sui juris, but subordinate to others
their superiors, it would be injurious to them who have the
paramount disposal of them to deprive them of their work
without their free consent ; which being done by parliament,
where every man either personally or by representation vir-
tually voteth, all men are alike concluded, and none hath
reason to complain. For which very reason perhaps the
Apostles were sparing in instituting holy days, especially
with a strict cessation from bodily labour, wherein masters
and parents challenging an interest, their consent was neces-
sarily required. And perhaps this may be in part the reason
why the council of Laodicea, can. 29, decreeing the obser-
vation of the Lord’s day instead of the Sabbath, in these
words,” Oru δεῖ Χριστιανοὺς τὴν κυριακὴν προτιμῶντας σχολά-
few ὡς Χριστιανοί, “That it is fit Christians preferring the
Lord’s day before the Sabbath, should rest like Christians on
that day,” addeth, εἴγε δύναιντο, “ if they can,” that is, if their
OF HOLY DAYS. 83
masters, parents, or superiors will permit them; grant I do, CHAP.
Zonaras interpreteth this additional, as referring to the affairs ——
of husbandry and tillage, making its import to be this, If they
59 can with safety to the fruits of the earth; but I see no neces-
sity but the other may be included also. As concerning
festivals for the Church, they have rational grounds for
their original, for holy days are the sacred records and
entries of the most eminent mercies of God conferred upon
the Church, the memorials of His most remarkable works
(for His greatest work-days ought to be our capital holy-days)
tending to man’s temporal or eternal benefit, which works
the prophet David saith ought to be “ had in everlasting re-
membrance :” and not only so, they are also the annual rent
of that public honour we owe .and return to Him for those
gracious dispensations, sometimes reserved by divine limita-
tion, sometimes left to the Church’s liberty ; for God’s insti-
tution puts no absolute restraint upon the Church’s freedom,
nor doth the enjoining of the Lord’s day to be observed holy,
exclude all power in the Church to constitute any other.
The Jews had of human ordination the feast of lots, Esther
ix. 21; their feast of dedication, 1 Maccab. iv.59. This last,
honoured with our Saviour’s presence without the least hint
of reproof, which certainly we should have heard of had Judas
Maccabeus done more than he had warrant for, as some sup-
pose. Now if the people of God before Christ was, dispensed
with to superadd, as occasions did emerge, peculiar days of
thanksgiving over and besides those of divine establishment,
it is not to be presumed that the Church of Christ, which
pretends to a greater, should be abridged of the same liberty
indulged to her predecessor: sure I am, her Catholic, both
doctrine and practice, hath been always a challenge of that
immunity. What the opinion and usage of the primitive
Church in this particular was, I shall leave copious occasion
to declare in the future considerations of the festivities in
several; here I shall only take notice of a passage of St. Au-
gustine, misapplied by some of another persuasion, and then
descend to shew the judgment of protestant divines in de-
fence of this liberty. St. Augustine, Hpist. 118, ad Januar.,
speaking of the diversity of customs relating to the festivals,
and time of celebration of the Eucharist, sums up all with
G2
84, OF HOLY DAYS.
CHAP. an excellent corollary ; Totum hoc genus rerum liberas habet
observationes ; “ All these kinds of things have their free ob-
servations.” Which free observations some enlarge to every
private person, as if he were at liberty to observe or omit
them, directly cross to that father’s scope, who speaks not of
particular persons, but Churches national, as is most infal-
libly evident by the whole context, especially where he ex-
tolleth it as the chief point of Christian prudence for every
man to comply with that mode, quo agere videt Ecclesiam ad
quamcunque forte pervenerit, “which is embraced by that
Church whereto it shall be his fortune to resort.” As for
the sense of reformed Churches and doctors, the Confession * of
Augsburg thus: Ritus illi servandi sunt qui ad tranquillitatem
et bonum ordinem in Ecclesia conducunt: ut certe feria, certe
cantationes pie; “Those customs which advance peace and
good order in the Church are to be continued, such are set
holy days and sacred hymns,” &c. The Confession of Hel-
vetia' thus: “If the Church do religiously celebrate the
memory of the Lord’s nativity, circumcision, passion, &c.,
according to Christian liberty, we do very well allow of it.”
The Confession of Bohemia™ thus: “Feasts consecrated to
the celebrating of the works of Christ, as to His nativity, His
passion, &c., and such as be dedicated to the remembrance
of those saints of whom there is mention in the Holy Scrip-
tures, are by us retained at this day.” ‘The Confession of
Wurtemburg thus: “It is lawful for the bishops, with the
consent of their Church, to appoint holy days, lessons,” &c.
As for the protestant doctors, not to trouble my reader with
over many questions, I shall only fix upon two. First, Bucer”:
“1 wish,” saith he, “the people could be brought to it, to cele-
brate with the Lord’s day only such feasts wherein the Lord’s
incarnation is solemnized, as His nativity, circumcision, &c.,
as also wherein the visitation of the Virgin Mary, St. John,
St. Peter, and St. Paul, the martyrs and angels, are comme-
morated.” Secondly, Zanchy®: Quanguam liberum est Eccle-
sie Christi, quos velit, preter dominicum, dies sibi sanctifican-
dos deligere ; honestius tamen est, laudabilius atque utilius eos
k Confess. Aug., Art. 14, n Buceri Censura in Opuse. Anglic.
-1 Cap, 24. o [Lib. i. in quartum preceptum.
v™ Cap. 15, Qu. 11. Th. 1.]
=e
OF HOLY DAYS. 85
sanctificare, quos etiam vetus atque Apostolica, puriorque Ec- oF ἘΣ
clesia sanctificare solita fuit: i.e. “Though the Church hath ————-
liberty to make choice of what days besides the Lord’s day
she will celebrate, yet is it more decent, laudable, and profit-
able to sanctify those which the elder Apostolic and purer
Church was wont to solemnize.” Now what those days were
in Zanchy’s judgment he soon after deciphers by the festi-
vals of Easter, Pentecost, Ascension, Good Friday, Christ’s
Nativity. But to turn the keen edge of this great man’s testi-
mony, two places are cited from him which some would per-
suade are of a contrary import; and fit it is we should, before
we leave him, see the peace kept between Zanchy and himself.
“Tt is more agreeable with the first institution and Aposto-
lical writings, that only one day in a week be kept holy,”
saith Zanchy?, and so I: for what do these words exhibit but
barely this, that in the Apostles’ time there is no constat of
any other Christian festival observed than the weekly only,
which I conceive few will deny. Again: ‘They have not
done ill who have abolished all but the Lord’s day.” This
is granted too: for festivals, being of an adiaphorous and in-
different quality, far be it from me to impute sin to them
who abrogate them; I speak of magistrates empowered with
the supreme authority; but though I allow they have not
done ill in the abolishing, yet do I conceive they had done
better in retaining them. So that I cannot discern any ma-
terial interfering betwixt Zanchy quoted pro and con, but
that he is reconcileable enough both to himself and to the
doctrine of the forecited Confessions, and all speaking home
as to the advantage of our Church’s liberty in appointing
days, and of her prudential piety in selecting these. But the
best reformed Churches have laid these holy days aside, and
it is fit we conform to them. Answer: if the Churches here
intended be, as the contrivers of it administer cause of con-
jecture, those of Geneva, France, Scotland, Belgia, it will
raise a new question, whether they may properly be called
the best reformed Churches? a question fit to be stated
before they be propounded as exemplary to us. To which
end very proper it is that it be demonstrated to us that the
avenues, the entries, the mode and way of their reformation
P Ibid. Th. 1.
86 OF HOLY DAYS.
CHAP. was agreeable to principles of Christianity, that the work
—— proceeded in a regular, sober, and orderly manner, was not
earried on by tumult, sedition, and rebellion. For this hath
been controverted, and no satisfaction given adequate, or
which hath made even with all scruples. Again, omitting
how, and to examine what they did, we say there are several
parcels of that new structure which they cry up for so rare
a beauty, whose symmetry and proportion in the sense of
many learned and judicious men, holds no conformity to the
rules of Christianity. They have, it is feared in an odd
humour of singularity, abandoned the most excellent order
of bishops, an order of fifteen hundred years’ standing, before
the new-fangled discipline ; wherein if they have done well, the
consequence must infallibly be that all those blessed martyrs,
confessors, fathers, and other holy men of former ages, did
abuse the Church in preserving such a prelacy, and that
God’s providence was supinely negligent and fast asleep to
permit His Church all along so many centuries to be so mis-
governed. ‘To proceed, they have not only laid aside these
holy days above specified, but even the Lord’s day itself,
which our great adversaries themselves repute to be of divine
institution. True it is they make it a day of public assem-
bling, but not for sacred concernments alone; no, for civil
also, having their markets kept upon those days. ‘Till these
obstacles be removed, we hold it not just that they pretend
to the title of “ the best reformed Churches.” Only one objec-
tion more 1 must not fastidiously slight: to which, though
a clarissimo ingenio occupata sunt meliora%, “it hath been
the exercise of a more learned pen,” I shall endeavour an
answer.
The objection is this; many ofthese festivals had their rise 61
and growth from Christians’ conformity to the heathenish
feasts and customs, which is not agreeable to Gospel prin-
ciples. Answer: no proof being produced out of ancient
monuments to strengthen this assertion, it is as easily re-
pelled as offered. There is indeed reference made to Gregory
the Great, but that epistle, being the seventy-first of his
ninth book, speaks short. The question is matter of fact,
whether actually the Christian came in place of pagan fes-
4 Hieronym, Epist.
OF HOLY DAYS. 87 .
tivals? of this Gregory affords not a syllable: all he says is CHAR
only this; that Augustine the monk, who was his emissary
into England, desired his resolution what should be done
with the pagan temples, as also with their festivals ; Gregory’s
direction in this case was this, that the temples he should
convert into churches, and the pagan festivals into Christian
holy days. How far Augustine pursued his master’s order
there is no constat: suppose it acted what was commanded,
then I say, first, the same objection lieth against our Churches
also which they have urged against our festivals; secondly,
this is enough to confute that miserable mistake that Christ-
mas day took its rise from the paganish saturnals, when
certain it is that day was in observation hundreds of years
before St. Gregory ; and for other festivals, they must rather
be then supposed translated than instituted, considering that
Gildas’, speaking of the peace restored to the Church after
the Dioclesian persecution, gives this account of the Chris-
tians’ doings: Renovant ecclesias ad solum usque destructas,
basilicas sanctorum martyrum fundant, dies festos celebrant :
“They repair the churches demolished to the ground, they
rear up monuments for the blessed martyrs, they celebrate
holy days.” This Gildas delivers, who was near a century
of years Gregory’s ancient. And if holy days were celebrated
then, they could not take rise from this act of Augustine three
hundred years after. Lastly, if the Christian festivals were
removed and translated to a coincidence with those of the
heathens, neither was either the direction or execution to
blame. St. Paul, in order to the Jews’ conversion, made himself
a Jew to them; upon this very score he circumcised Timothy,
and shaved his own head at Cenchrea; why might not Paul’s
act be a leading case to all posterity? why might not Gregory
and Augustine shew his act for their warrant; believe it, if
they could by this compliance cheat the heathens of their
idolatry, and cozen them to the saving of their souls, it was
for ought I see a pious fraud. If Gregory be thought to
have adventured too far in his direction, hear a protestant
of eminent note and account amongst us: learned Zanchy,
speaking of the Jewish feasts of pasch, pentecost, taber-
nacles, jubilee, &c.*, Quis prohibet, quin Ecclesia sicut diem
* Anno 300, * Zanchi in 4. precept. Qu, 2. Th. 1,
88 OF HOLY DAYS.
CHAP. septimum transtulit in Dominicum, sic etiam illos reliquos dies
— festos in alios transferre potuerit ? “Who can hinder, but as
the Church did translate the seventh day into the Lord’s
day, so she may also change those festivals into others?”
Now if Zanchy be in the right as to the Jewish festivals,
what just cause can be shewed why the festivals of the hea-
then, situated under the same parallel of legality, may not
also be converted into Christian holy days.
63
CHAPTER ITI.
THE ORDER WHERE MORNING AND EVENING PRAYER SHALL BE USED
AND SAID.
Common Prayer.
Omitted in, THE morning and even-
the 1 B. of ing prayer shall be used
Wa Vin. .:
in the accustomed place
of the church, chapel, or chancel,
(B) except it shall be otherwise
determined by the ordinary of the
place. (C) And the chancels shall
remain as they have done in times
past.
2 B. of Edw. VI.
The morning and evening CH. AP.
prayer shall be used in such
places of the church, chapel, or
chancel, and the minister shall so
turn him as the people may best
hear. And if there be any con-
troversy therein, the matter shall
be referred to the ordinary, and
he or his deputy shall appoint
the place. And the chancels
shall remain as they have done
1 B. of Edw. VI.
In the saying or singing
of matins and evensong, bap-
tizing and burying, the mi-
nister in parish churches and
chapels annexed to the same
(E) shall use a surplice. And
in all cathedral churches
and colleges, the archdeacons,
deans, provosts, masters, pre-
bendaries and fellows, being
graduates, may use in the
choir, besides their surplices,
such hoods as pertain to their
several degrees, which they
have taken in any university
in times past.
The Common Prayer. 2 B. of Edw.VI.
And here is to be And here is to
noted, that the mi- be noted, that the
nister at the time of minister at the
the Communion, and _ time of the Com-
at all other times in munition, and at
his ministration shall all other times
use (D) such orna- in his minis-
ments in the church tration, — shall
as were in use by use neither albe,
authority of parlia- vestment, nor
ment in the second cope, but being
year of the reign of archbishop or bi-
King Edward VI.,
according to the act
of parliament set in
shop, he shall
have and wear a
rochet, and being
CHAP.
11.
This ru-
bric, with
the sen-
tences fol-
lowing the
exhorta-
tion, the
confession
and abso-
lution,
wanting
in the 1 B.
of Edw. VI.
Ezek. 18.
Ps. 51.
£8,701,
Ps, 51,
Joel 2.
90
within this realm. But in
all other places every minis-
ter shall be at liberty to use
any surplice or no. It is
also seemly that graduates,
when they do preach, should
use such hoods as pertain to
their several degrees.
And whensoever the bishop
shall celebrate the Holy
Communion in the church, or
execute any other public mi-
nistration, he shall have upon
him beside his rochet a sur-
plice or albe, and a cope or
vestment, and also his pasto-
ral staff in his hand, or else
borne or holden by his chap-
lain.
The Common Prayer.
daily throughout the year.
OF MORNING PRAYER.
the beginning of the
book.
Scotch Liturgy.
And here is to be
noted, that the pres-
byter or minister at
the time of the Com-
munion, and at other
times of his minis-
tration, shall use
such ornaments in
the church as are
prescribed, or shall
be by his majesty or
his successors, ac-
cording to the act
of parliament pro-
vided in that behalf.
a priest or dea-
con, he shall have
and wear a sur-
plice only.
1 B. of Edw. VI.
An order for morning prayer An order for matins daily
throughout the year.
At the beginning both of morning prayer, and likewise of
evening prayer, (ΕἾ the priest shall read with a loud voice
some one of these sentences of the Scriptures that follow.
And then he shall say that which is written after the said
sentences.
At δαί time soeber a sinner doth repent Him of his sin
from the bottom of Dis heart, £ foil put all His Mickedness out
of {Ep remembrance, saith the Word.
Edo know mine ofen Mickedness, and mp sin is alfpans
against me,
Tum Thp face away from our sins, 69 Bord, and blot
out all our offences.
A sorrofeful spirit is a sacrifice to God: despise not, 69
Lord, Humble and contrite hearts.
Mend pour hearts and not pour garments, and turn to the
OF MORNING PRAYER. 91
Lord pour Gov, because We is gentle and mercfful, We ts CHAB
patient and of much merep, and such an one as ts sorrp for
pour afflictions.
To Thee, 69 Lord Gov, belongeth mercy and forgibeness, Dan. 9.
for fue habe gone afvan from Thee, and habe not hHearkened to
Thy boice, hereby foe might Halk in Thy laws Mhich Thou
Hast appotnted for us.
Correct us, D Word, and vet tn Thy fudament, not tn Jer. 9.
Thy fury, lest foe shouly be consumed, and brought to no-
thing.
Amend pour lies, for the kingdom of God is at hand. Matt. 3.
Ἐ fill go to mp father, and sap to Him, ffather, £ Habe Luke 16.
sinned against Heaben and against thee, ΣΕ am no more θυ}
to be called thy son.
Enter not into judgient With Thy serbants, @ Word, for Ps. 142.
no flesh ts righteous in Why stabt.
Lf fue sap that ὡς Habe no sin, foe decetbe ἍΚΕΌΟ any 1 John 1.
there is no truth tn us.
θεαῖν» belobed brethren, the Scripture mobeth us in sundrp
places to acknofoledqe and confess our manifold sins and
fickedness, and that foe should not dissemble nor cloak them
before the face of Almighty God our heabenty sfather, but
confess them οὐ) an bumble, Το], penitent, and obedient
Heart, to the end that fe map obtain forgibeness of the same,
bp Wis infinite goodness and mercy. And although foe ought
at all times humbly to acknofoledae our sins before Gov, pet
ought fe most chiefly go to do (οὔδει foe assemble and meet
together, to render thanks for the qreat benefits Mhich foe habe
receibed at [is Hands, to set forth Wis most hHorthy pratse,
to hear His most holy Mord, and to ask those things which
be requisite and necessary, as foell for the body as the soul.
Wherefore EF pray and beseech vou, as many as are Here
present, to accompany me foith a pure Heart and Humble boice,
unto the throne of the Heabenlp grace, saping after me.
6 A general Confession to be said of the whole congregation
6° after the priest, [Scotch Liturgy, “all humbly”] kneel-
ing.
Almighty and most merciful Father, fe habe erred and
straped from Thn fans like lost sheep, fe habe follotved too
92 OF MORNING PRAYER.
CHAP. much the debftes and Desires of our ofon hearts, we habe of-
— fended against Ghp holp latos, fe habe left undone those
things δίς fre ought ta habe done, and foe habe Done those
things δίς foe ought not to habe Done, and there is no Health
in us: but Thou, 65 Lord, habe merey upon us miserable
offenders, spare Dhou them, 65 (ποὺ, δίς) confess their
faults; restore Thou them that be penitent, according to Thy
promises declared unto mankind tn Christ Gesu our Word.
And grant, 68 most merciful ffather, for [is sake, that we
map hereafter libe a godly, righteous, and sober Iffe, to the
glory of Thy holy name, [Scotch Liturgy, “and the salvation
of our own souls.”] Amen.
The Absolution or [Remission of Sins] to be pronounced by H
the priest alone; [Scotch Liturgy, “he standing up, and
turning himself to the people, but they still remaining
humbly upon their knees.”
Almighty Gov, the ffather of our Word BYesus Christ,
fohich desireth not the death of a sinner, but rather that he
map turn from bis fickedness and [{06, and hath giben poker
and commandment to [Scotch Liturgy, “the presbyters of
His Church, the ministers of His Gospel,”] Iis ministers,
to Declare and pronounce to Wis people, being penitent, the ab-
solution and remission of thetr sins; JHe pardoneth and ab-
golbeth all them (δίετες truly repent, and unfefqnedly beliebe
Wis holy Gospel. AAherefore fe beseech Wim to qrant us
true repentance and IHis holy Spirit, [Scotch Liturgy, “ that
we may receive from Him absolution from all our sins,” | that
those things map please Him Which he do at this present,
and that the rest of our life hereafter map be pure and holy,
so that at the last fe may come to Wis eternal {0}, through
Hesus Christ our Lord.
The people shall answer, Amen.
Common Prayer. 1 B. of Edw. VI.
'Herebe- Then shall the minister 1 The priest, being in the I
νότια begin the Lord’s Prayer with choir, shall begin with a loud
prayer oe & loud voice. [Scotch Litur- voice the Lord’s Prayer, called
Edw. VI. gy, “ And in this, and in all the Pater Noster.
other places of the liturgy where the last words, ‘ for Thine
OF MORNING PRAYER. 93
4
is the kingdom,’ are expressed, the presbyter shall read CHAP.
them. But in all places where they are not expressed he
shall end at these words, ‘But deliver us from evil.’ Amen.” |
Our Father Which art tn heaven, hallowed be Thy ame.
σῦν Kingdom come. Thy fill be Done on earth, as it is tn
Heaven. Gribe us this dap our σαί» bread. And forgibe us
our trespasses, as foe forgibe them that trespass against us.
And lead us not into temptation, but deliber us from εθί.
[Scotch Liturgy, “For Thine is the kingdom, the power
and the glory, for ever and ever.” (K.)] Amen.
L Then likewise he shall say,
(9 Lord, open Thou our lips.
Answer.
And our mouth shall shefo forth Chy pratse.
Priest.
(9 Gov, make speed to sabe us.
Answer.
(9 Lord, make haste to help us,
Priest.
M_ [Scotch Liturgy, “'Then all of them standing up, the pres-
byter shall say or sing,’”’]
Glory be to the fFather, and to the Son, &c.
As it Mas tn the beatnning, ts nol, &c.
Praise ye the Lord. 1 B. of Edw. VI.
[Scotch Liturgy, “ Answer. (N) And from Easter to
_The Lord be praised.’’] Trinity Sunday, Allelujah.
COMMON PRAYER.
Then shall be said or sung this psalm following.
O @® come let us sing unto the Lord, &c. Psalm χον. Venite
exultemus
Then shall follow certain psalms in order, as they be appointed gy
in a table made for that purpose; except there be proper
psalms appointed for that day. And at the end of every
psalm through the year, and likewise in the end of Bene-
dictus, Benedicite, Magnificat, and Nunc dimittis, shall be
repeated, “ Glory be to the Father,” &c.
[Scotch Liturgy, “And the people shall answer, ‘ As it was
in the beginning, &c., every one standing up at the
same.” |
94, OF MORNING PRAYER.
CHAP. Then shall be read two lessons distinctly, with a loud voice, P
Te Deum
laudamus.
Ps. 66. 4.
Isa. 6. 3.
Ps. 24, 8.
that the people may hear. The first of the Old Testament,
the second of the New, like as they be appointed by the
calendar, except there be proper lessons assigned for that
day: the priest that readeth the lesson standing, and turn-
ing him so as he may best be heard of all such as be pre-
sent. (Q) And beforesevery lesson the priest shall say thus,
The first, second, third, or fourth chapter of Genesis, or
Exodus, Matthew, Mark, or other like, as is appointed in
the calendar. And in the end of every chapter he shall
say, Were endeth such a chapter of such a hook.
And to the end the people may the better hear in such places
where they do sing, there shall the lessons be sung in a
plain tune, after the manner of distinct reading; and like-
wise the epistle and gospel.
Common Prayer. 1 B. of Edw. VI.
After the first lesson shall And after the first lessonR
follow (S) Te Deum Laudamus_ shall follow Te Deum Lauda-
in English daily through the mus in English daily through-
whole year. out the year; except in Lent,
all the which time, in the place
of Ze Deum, shall be used
Benedicite omnia opera Domini
Domino in English, as follow-
eth.
Ge praise Thee, 68 Gov : he acknofoledae Whee to be 67
the Lord.
All the earth doth foorship Whee : the father eberlasting.
Co Thee all Angels erp aloud: the heabens and all the
polvers therein.
Co Thee Cherubin and Seraphin continually do erp,
Wolp, holp, holy : Bord Gov of Sabaoth.
Weaben and earth are full of the majesty : of Why glory,
The glorious conrpann of the Apostles praise Thee.
The goodly fellotuship of the prophets : praise Thee.
he noble armp of martyrs : praise Thee.
The holy Church throughout all the World : doth acknolv-
ledqe Thee.
The Father of an tnfinite magestp.
OF MORNING PRAYER. 95
σῦν honourable, true, and only Son. CHAP.
Also the Wolv Gihost : the comforter. =
Thou art the King of Glory : OM Christ.
Thou art the eberlasting Son of the fFather.
Chen Thou tookest upon Thee to δε θεν man : Thou
Didst not abhor the Wiragtn’s Hombd.
CAhen Chou Hhadst obercome the sharpness of death :
Thou didst open the kingdom of Heaben unto all beliebers.
Thou sittest on the right Hand of Chod: in the glory of the
Sfather.
@eAe heliebe that Thou shalt come : to be our Wuvdae.
ὅς therefore pray Thee help Thy serbants : hom Thou
Hast redeemed With Chp precious blood.
SBMlake them to be numbered With Thy Saints : in qlorp
eberlasting.
(9 Lord sabe Thy people : and bless Thine heritage. Ps. 28. 9.
Grobern them, and lift them up for eber.
Way by dap : Me magnify Whee. Ps. 145. 2.
And foe orship Thy Pame : eber world (υἱοί end.
Vouchsafe, 68 Lord : to keep us this Van Without sin.
(9 Lord habe mercy upon us: habe mercy upon us. Ps, 123. 2.
(9 LDord, let Thy merey lighten upon us: as our trust (8. Ps. 33.22.
in Thee.
@ Bord, in Thee habe 1 trusted : let me never be ps. 31. 1.
confounded.
Or this Canticle (T) Benedicite omnia opera Domini domino.
@® all pe forks of the Dord, bless pe the Word : praise
Wim and magnify Wim for eber.
® pe Anaels of the Word, bless ve the Lord : praise Wim
and magnify im for eber.
@® ve Weadbens, bless ye the Lord : praise Wim and mag-
nifp Wim for eber.
Ὁ pe Waters that be abobe the firmament, bless ve the
Lord : praise Wim and magnify Wim for eber.
@® all ve poloers of the Lord, bless pe the Lord : praise
Wim and magnify Wim for eber.
® ve Sun and oon, bless pe the Word: praise Wim
and magnify Wim for eber.
96 OF MORNING PRAYER.
CHAP. ® ve Stars of Weaben, bless ye the Lord: praise Mim
—— and maanifp Wim for eber.
® ve Showers and Welv, bless pe the Word: praise Wim
and magnify {im for eber.
@® ve UAinds of Grov, bless ve the Lord : praise Him anv
magnify Wim for eber.
@® ve fire and Weat, bless pe the Word : praise Wim and
magnify [im for eber.
(Ὁ pe GHinter and Summer, bless pe the Word : praise
Wim and magnify Wim for eber.
(9 pe Mews and FFrosts, bless pe the Lord: praise Wim 6s
and magnify Wim for eber.
(9 ve ffrost and Cold, bless pe the Word : praise Wim
and magnify Him for eber.
(9 pe Lee and Snoly, bless ve the Lord: praise Wim anv
magnify {im for eber.
@® ve Miadts and Wans, bless ve the Lord: praise Him
and magnify Wim for eber.
® ve Light and Warkness, bless pe the Word : praise
Wim and magnify Wim for eber.
® ve Liahtnings and Clouds, bless pe the Word : praise
Wim and magnify Wim for eber.
(9 let the earth bless the Word : pea, let it praise Him and
magnify Wim for eber.
(9 ve {Mountains and Wills, bless pe the Lord : pratge
Wim and magnify Wim for eber.
@® all pe Gireen Things upon the earth, bless ve the Lord:
praise Wim and magnify Wim for eber.
® ve Gells, bless pe the Lord : praise Bim and magnify
Wim for eber.
69 pe Seas and fFloons, bless ve the Word : praise Wim
and magnify Him for eber.
(9 pe GAhales and all that mobe in the'foaters, bless pe
the Lord : praise Him and magnify Wim for eber.
® all pe ffotols of the afr, bless pe the Lord: praise Him
and magnify Him for eber.
® all pe Beasts and Cattle, bless ve the Word : praise
Wim and magnify Wim for eber.
® ve Children of men, bless ve the Word : praise Wim
and magnify Wim for eber.
OF MORNING PRAYER; 97
® let Lsrael bless the Word : praise Wim and maanifp
Wim for eber.
@® pe Wriests of the Lord, bless ve the Word : praise Wim
and magnify Wim for eber.
99 ve Serbants of the Word, bless ve the DWord : pratie
Wim and magnify Wim for eber.
69 ve Spirits and Douls of the righteous, bless ve the
Lord : praise Wim and magnify Wim for eber.
® ve holy and Humble men of heart, bless ve the Lord:
praise Him and magnify Wim for eber.
(Ὁ Anantas, Asariag and Misae, bless pe the Word:
praise Wim and magnify Wim for eber.
Glory be to the ffather, and to the Son, and to the Wolp
Gihost.
As it Mas in the beginning, ts nolo, &c.
And after the second Lesson shall be used and said (V) Bene-
dictus in English as followeth.
Glessed be the Lord Chor of Israel, &c.
Gilorp be to the ffather and to the Son, &c.
As it fas in the beainning, ts now, &c.
Or else this Psalm.
@® be fopful in the Word (all pe lands,) &c. Psalm c.
Gilorp be to the ffather, and to the Son, &c.
As it Mas in the beginning, is no, &c.
69 1 B. of Edw. VI.
Then shall be said daily throughout the year the prayers
following, as well at evensong as at matins, all devoutly
kneeling.
Lord have mercy upon us.
Christ have mercy upon us.
Lord have mercy upon us.
The Common Prayer. 1 B. of Edw. VI.
w Then shall be said [Scotch Then shall the minister say
Liturgy, “or sung”] the the Creed and Lord’s Pray-
Creed by the priest and the er in English, with a loud
people standing. voice.
L’ ESTRANGE, H
ee
Benedictus.
Jubilate
D
60.
Ps. 100.
Omitted in
i B. of
Ἐν VL
98 OF MORNING PRAYER.
si a E belfebe in God the father Almighty, maker of heaben
— anv earth, and in Gesus Christ His only Son our Word,
δίς) fas conceibed by the 3801» Ghost, born of the Pirgin
SMarp, suffered under Pontius Pilate, as crucified, dead, and
buried, We descended into Hell, the third dan We rose agatn
from the dead, [He ascended into Heaben, and sitteth on the
tight band of ὁποὺ the Father Almighty, from thenee shall
We come to fudge the quick and the Dead. FE believe in the
Wolpy Ghost, the holy Catholic Church, the communion of
saints, the forqibeness of sins, the resurrection of the bedp,
and the life eberlasting. Amen.
And after that these prayers following, as well at evening
prayer as at morning prayer: all devoutly kneeling, the
priest first pronouncing with a loud voice.
This salutation and answer
(X) The Dord be With vou. do enter between the ver-
Answer. sicles and the collect for
And With thy sptrit. the day, in the first book
of Edward VI.
The priest.
Uct us pray. | ¥
Lord habe mercy upon us. | Zz
Christ have mercy upon us.
Lord habe mercy upon us.
Then the priest, clerks, and people shall say the Lord’s
Prayer in English with a loud voice.
Dur Father ΡΟ art tn hHeaben, &c.
1 B. of Edw. VI. Answer. Gut σε θεν us from ebil.
Then the priest standing up shall say.
(Ὁ Lord she Thy mercy upon us. ie
Answer.
And grant us Chp salbation.
Priest.
(9 Lord sabe the kina.
Answer.
And mercifully hear us fohen foe call upon Thee.
Priest.
Endue Thy ministers With righteousness.
OF MORNING PRAYER, 99
Answer. CHAP.
And make Thp chosen people fovtul. ἘΞ
Priest.
70 (9 Lord sabe Thy people.
Answer.
Aad bless Thine inheritance.
, Priest.
Gribe peace in our time 69 Lord.
Answer.
Because there is none other that fighteth for us, but only
Thou 69 Gov.
Priest.
@ (τοὺ make clean our hearts foithin us.
Answer.
And take not Thy holy Spirit from us.
ss Then shall follow [1 B. of Edw. VI. “ daily”] three collects.
The first of the day, which shall be the same that is ap-
pointed at the Communion. The second for peace. The
third for grace to live well. And the two last collects
shall never alter, but daily be said at morning prayer
throughout all the year, as followeth. [1 B. of Edw. VL,
“the priest standing up and saying, Let us pray,” then the
collect for the day. |
The second Collect, for Peace.
09 (ποὺ, tohich art the author of peace, and lober of concord,
in Rnofoledge of fOhom standeth our eternal life, Mhose serbice
is perfect freedom: defend us Thy humble serbants in all
assaults of our enemies, that foe surelp trusting in Why de-
fente, map not fear the pofuer of any adbersaries, through the
might of Fesus Christ our Lord. Amen,
The third Collect, for Grace.
60 Lord our heavenly father, Almiahty and eberlasting
God, hich hast safely brought ug to the beginning of this
Dap, defend us in the same With Thy mighty poker, and qrant
that this dap fe fall into no sin, neither run into any kind
of Danger, but that all our doings map be ordered bo Thp
H 2
100 OF MORNING PRAYER.
CHAP. qgobernance, to Yo alfoaps that is righteous in ΤῸ» sight,
through Fesus Christ our Lord. Amen.
[Scotch Liturgy, “ After this collect ended followeth the
litany, and if the litany be not appointed to be said or
sung that morning, then shall be next said the prayer of
the king’s majesty, with the rest of the prayers following,
at the end of the litany, and the benediction.”’]
OF MORNING PRAYER. 101
F ANNOTATIONS
UPON
CHAPTER III.
(A) Morning and evening prayer agreeable to the Jewish and Christian CHAP.
practice. The three hours of prayer in the temple. The six of private ἘΠ:
devotion. (B) Where morning and evening prayer are to be said. Why
the place left arbitrary to the bishop. (C) What meant by “chancels shall
stand as they have done.” (D) Ornaments in cathedrals. (E) The sur-
plice defended and primitive practice set down. (F) A discourse con-
cerning the translations of the Bible, where the obstacle was, that our
liturgy was not reformed in this particular. (G) To begin with confes-
sion ancient. (H) What meant by the word ‘alone’ in the rubric of
absolution. (I) The Lord’s Prayer why pronounced in a loud voice.
(K) The primitive practice concerning Amen. (L) The versicles and
responds, canonical Scripture, approved by Bucer. (M) The original of
the doxology, its antiquity. (N) Hallelujah, at what times to be used.
(0) The invitatory what, and why devised. (P) The number of lessons
in the Romish Church. Our manner of reading them most conformab!e
to antiquity. The contents of the chapters, of what use. (Q) The pri-
mitive custom before every lesson. (R) The benefit of mixing psalms
or hymns with lessons. (S) Te Deum, how ancient. (T) Benedicite
ancient. (V) Benedictus and other hymns vindicated, used by the
Dutch Church. (W) The Creed anciently no part of the liturgy ; how
employed ; why called the Apostles’. The Catholic Church a phrase as
ancient as Ignatius. Reason why so called. The variety of symbols
whence derived; why the Creed pronounced standing. (X) ‘ The Lord
be with you, whence derived. Difference betwixt it and ‘ Peace be to
you. (Y) ‘Let us pray, an ancient formula. (Z) ‘ Lord have mercy
upon us,’ &c., called the lesser litany. (AA) ‘O Lord, shew Thy mercy
upon us,’ &c., are canonical Scripture. (BB) Collects, why so called.
A Morning and evening prayer.| Prayer ought to be made as
oft as occasion requireth ; as there is daily occasion, so there
must be daily prayer. Our daily sins exact a daily confes-
sion; our daily wants teach us, as our Saviour prescribed us,
to say, ‘ Give us this day our daily bread ;” the Lord’s mer-
cies are “new every morning,” so should our prayers and
thanksgivings be; new in practice, though the same in form.
102 OF MORNING PRAYER.
CHAP. Upon this account were the diurnal sacrifices of the temple :
—— upon this account did the primitive Christians practise it;
sacrificia quotidie celebramus, “we daily offer sacrifices to
God,” saith Cyprian*: ἡμέρας ἑκάστης τῷ τοῦτων δεσπότῃ
τοὺς ὕμνους προσφέρομεν, saith Theodoret». Yea not only
daily, but twice a day, at morning and evening, according to
the order of our Church, τοῦτο ἴσασιν οἱ μύσται, πῶς καθ᾽
ἕκαστην ἡμέραν γίνεται, καὶ ἐν ἑσπέρᾳ καὶ πρωΐᾳ, saith Chry-
sostom®; “all the faithful can bear witness of this,” how it
is observed in the morning and evening service. And to the
same purpose Epiphanius, ᾿Εωθινοίτε ὕμνοι ἐν αὐτῇ τῇ ayia72
᾿Εκκλησίᾳ διηνεκεῖς γίνονται καὶ προσευχαὶ ἐωθιναὶ: Δυχνικοί
τε ἄμα ψαλμοὶ καὶ προσευχαί. “ Morning prayers and hymns
are continually used in the holy Church, as also evening
prayers and hymns:” what these morning and evening hymns
were, shall be seen afterwards. As for the hour of morning
prayer with us, it is nine in the forenoon, agreeable to the
primitive practice of the Greek Church especially, derived.
either from the miraculous descent of the Holy Ghost at that
hour upon the Apostles, or from the Jewish custom of as-
sembling for the performance of religious duties at that hour,
their third; whereof instances there are enough in Holy
Scripture; this in all probability of divine establishment ; not
so, | conceive, the next or sixth in order of canonical hours,
this being added by private devotion: at which hour, after
dinner, devout people resorted to the temple to offer up their
more peculiar supplications, in reference to their private and
proper wants. So “Hannah rose up early after they had
eaten in Shiloh, and after they had drunk, and went into the
temple, and prayed unto the Lord,’ 1 Sam, i. 9, whence old
Eli mistook her to be drunk; ἀπὸ τοῦ καιροῦ τῆς ἡμέρας,
καὶ yap ἦν τὸ μεσημβρινὸν, saith St. Chrysostom4, “from the
heat of the day, for it was about noon.” So the prophet
David, “ At morning, and evening, and at high noon-day will
I rise up to praise thee.” In conformity to which the ancient
Christians preserved the same observation; though satisfied I
am not, that it was a universal practice, because Clemens
Alexandrinus restrained it to some, τινὲς ὥρας τάκτας ἀπο-
8 Epist. 54. | ¢ In 1 Tim. ii.
> De Martyr. @ Chrysost. de Anna.
OF MORNING PRAYER. 103
νέμουσιν εὐχῇ τρίτην, ἕκτην, καὶ ἑννάτην", “some allot set hours CHAP.
for prayers, the third, sixth, and ninth.” «τὸ
Β Lxcept it shall be otherwise determined by the ordinary, &c.|
The first Reformation putting a positive restraint, and that
general, upon all divine offices to the chorus or choir, Bucer,
whose judgment was called in to aid by Archbishop Cranmer,
in order to a future reformation of our liturgy, justly faulted
it, wishing quam primum corrigi, that with all expedition it
might be mended ; for oportet ut sacra omnia populus audiant,
percipiantque religione summa‘: “ fit it is that all holy offices
the people should both hear and mind with all possible devo-
tion :” and this they could not do in such churches where
the high Altars were disposed very distant from the nave or
body of the church by the interposition of a belfry, as in
many places it happened. Thereupon in the next liturgy,
order was given for the service to be used in such places of
the church, &c. as “the people might best hear,” and if con-
troverted, the ordinary to determine the place. Now the last
reformers in Queen Elizabeth’s time, observing that in many
churches the edification of the people might be secured, and
the ancient practice observed, restored the service to its former
station, leaving notwithstanding an overruling power in the
ordinary to dispose it otherwise, if he saw just cause so to do.
Whereby it appeareth that the bishops lately enjoining the
service to be said at the holy table, or in the chancel, did not
innovate, but held to the rubric, and that the officiating in
the desk was a swerving from the rule, unless where it was
able to shew episcopal dispensation expressly to warrant it.
C And the chancels shall stand as they have done.| In the
beginning of the Reformation under King Edward the Sixth’s
reign, Altars were taken down “upon good and godly con-
sideration,” as King Edward’s letter to Bishop Ridley imports.
But as there is no constat that all Altars were then taken
down, for the letter speaketh but of most part, not of all the
churches in the realm, so is it dubious whether they were
taken down by public order or popular tumult, for the con-
sideration might be “good and godly,” yet the way of pro-
ceeding therein not approvable: but taken down they were,
and by way of concomitancy, probably in many places the
“ Stromat., lib. vii. f Censura.
104 OF MORNING PRAYER.
CHAP. steps of ascent were levelled also, set so as some were not-
—— withstanding left in their former state: about which much
strife and contention arising in several places, some eager to
pull them down, others as earnest to continue them; the73
wisdom of the Church interposeth to part the fray, ordering
in this rubric no alteration to be attempted therein: which
notwithstanding, the people in the beginning of Queen
Elizabeth’s reign, began to be unquiet again in this particular,
so as she was enforced to restrain them by a new order in these
words: “ Also that the steps which be as yet at this day re-
maining in any our cathedral, collegiate, or parish churches,
be not stirred nor altered, but be suffered to continue; and if
in any chancel the steps be transposed, that they be not
erected again, but that the place be decently paved*.” By
which words evident it is authority had no design to end the
dispute by closing with either party, but by stating things in
their present posture.
The minister shall use such ornaments, &c.| In the latter end ἢ
of the Act for Uniformity there was reserved to the queen a
power to make some further order with the advice of her
commissioners, &c., concerning ornaments for ministers; but
I do not find that she made any use of that authority, or
put her power into exercise further than is expressed in her
advertisements of the seventh year of her reign, by which it
is ordered, that in “cathedrals the chief minister officiating
at the Communion shall wear a decent cope, with gospeller
and epistoler agreeable.”
Shall use a surplice.| Of civil concernment and politic &
necessity it is, that men be distinguished into several, not
only degrees, but sorts; to these sorts, custom, hitherto un-
controlled, hath rationally assigned such vestments as set a
peculiar mark upon them, distinguishing each from other.
If, amongst the rest, sacred institution hath separated some
to serve at the Altar, why should not they be known by their
livery to what profession they belong, as well as others? and
if so, why may not also some attire be allotted them, select
from the ordinary, when they are called to officiate in holy
administrations. Religio divina alterum habitum habet in
ministerio, alterum in usu communi, saith Jerome"; “ divine
€ Orders Oct. 10; 3 Eliz. h Comment. in Ezech,, lib. xiii. c. 44,
OF MORNING PRAYER. 105
religion hath one habit for ministration in the church, another CHAP.
for ordinary uses.” What habit more decent than white, the =
badge and cognizance of innocence, and which the practice
of the primitive Church commendeth to us? Que sunt rogo
inimicitie contra Deum, si episcopus, presbyter, et diaconus, et
reliquus ordo ecclesiasticus in administratione sacrificiorum can-
dida veste processerint ? “ What defiance is it, I pray, to God”
(expostulateth Jerome! with the Pelagians) “if the bishop,
presbyter, and deacon, and others of the clergy in minister-
ing at the Altar, use a white garment?” Did ever man speak
more express and clear, restraining the usage of these white
vestments to the clergy alone, and to them only in officiating
at the holy Altar? yet Mr. Brightmani, the oracle of them of
the revolt, hath the face to tell us that “ this candida vestis
of Jerome was no garment belonging to the minister alone in
divine service, but a decent and cleanly vesture.” The like
interpretation he gives us of St. Chrysostom*, who, reproving
the clergy of Antioch for not excluding notorious offenders
from the Eucharist, tells them, “ God requireth somewhat
more from them than only walking up and down the church
in white and shining garments, when the Sacrament is ad-
ministered.” Such barefaced opposition to manifest verities
is to be pitied, not quarrelled at. To these evidences out of
Jerome and Chrysostom, let me add that of Gregory Nazian-
zen', ancient to them both, and master to the first; who,
rendering the narrative of his dream, describeth himself sit-
ting in his throne, his presbyters seated on either hand, and
his deacons standing by, ἐν εἵμασι παμφανόωσιν, “ adorned
in shining garments,” no doubt according to his wonted
fashion when he was present at divine service. Indeed ex-
terior objects have a potent influence upon the soul, and
variously affect it according to the quality of them: should
one behold a priest officiating about those dreadful mysteries
in querpo, or a fool’s coat, it would certainly excite thoughts
740f less respect; whereas a vesture solemn, grave, and be-
i Adv. Pelag., lib. i. sluttish, and ragged habit—honest at-
ὁ Amesius, fresh suit against Cere, tire, such as was common to monks,
p- 506. [“ It is plain out of Hierome widows, virgins, and homines seculi,
himself that candida vestis was no gar- not proper to any oflice of the mi-
ment belonging to the minister alone nistry.”’ |
in divine service, but an honest, decent, k Hom. 60, in Pop. Antiochen.
and cleanly vesture, opposed to a foul, ' Insomnium Greg. Nazian.
106 OF MORNING PRAYER.
CHAP. coming, fitted with agreeable actions, must needs move to a
il. _ suitable reverence. |
The priest shall read with a loud voice some one of these F
sentences.| The first step to repentance the heathen could
teach us is, “to know we have offended ;’’ the next is, “to
acknowledge it.” By these degrees our Church labours to
bring us to our knees, leading us to confession by these ex-
cellent sentences, and an exhortation suitable to her purpose ;
and without an humble and unfeigned confession, it were
madness in us to hope for pardon for our transgressions.
Homo es, (saith the father™,) et vis rogari, ut ignoscas ; et putas
Deum tibi non roganti ignoscere? “Thou art a contemptible
man, yet wilt be entreated before thou forgivest; and shall
God remit thine own sins unasked?” But before I advance
further, at this first threshold of our liturgy I stumble upon
an objection, and an untoward one it is, I confess; for this
first sentence referred by the margin to Ezekiel is not there
to be found, ῥητῶς, or expressly, the words of the prophet
being these, xviii. 21, 22: “ But if the wicked will turn from
all his sins that he hath committed, and keep all My statutes,
and do that which is lawful and right, he shall surely live,
he shall not die; all his transgressions that he hath com-
mitted, they shall not be mentioned unto him.” Whereby
it is evident that this sentence in our liturgy resulteth from
the original rather by inference than by translation. Now
because many such seeming blemishes will perhaps occur to
captious inquirers in the comparing of this old translation
with that of the best edition, it will be time well spent to
alleviate the burden of this and all other objections emergent
upon this account. And, first, we are ready to justify our
Church thus far, that she never swerveth from the native
verity in any one particular, relating to the fundamentals
of either faith or morality; secondly, it will be proper to
examine what translation we follow. ‘The first translation of
the Bible into the English tongue, in order to our reforma-
tion, was performed by Mr. Tyndal, anno 1530, afterwards
martyr. But some bishops had represented to King Henry
VIII. that Tyndal was of a seditious spirit, and had dispersed
several books tending thereunto, (a most false aspersion,
m Ambros. de Peenit., lib. 11, ον. 6.
OF MORNING PRAYER. 107
witness that most loyal piece, called “The Obedience of a CHAR,
Christian Man,”) and that his translation was very corrupt ;
whereupon it was immediately called in and suppressed. But
the pope’s authority about the year 1536 going down, upon
the entreaty and petition of the clergy, King Henry issued
out an order for a new translation, indulging in the interim
to his subjects the use of a Bible then passing under
a feigned name of Matthew’s Bible, not much differing
from Tyndal’s; the king promising a new and more perfect
translation shortly to be published. This translation came
forth in the year 1540, and was called the Bible of the great
volume, or the Great Bible, and sometimes Coverdale’s trans-
lation. And though this Bible was enforced by the aid of a
proclamation, yet was both it and all other translations
abolished by act of parliament 1542, and the public use
of the Bible interdicted in churches without leave from the
king or ordinary first had: which interdict lasted all King
Henry’s reign. But he not living many years after, and his
son Edward succeeding him, the former statute was soon
repealed, and the Scriptures made public again according to
the translation of Miles Coverdale, which in truth doth not
differ much from Tyndal’s. In King Edward’s time was our
liturgy compiled, and no translation being then more per-
fect than this of Coverdale’s, reason good it should follow
that. And from that doth our liturgy derive both the trans-
lations of the Psalms and other portions of canonical Scrip-
ture. But there have been two new and more correct trans-
lations since; one in Queen Elizabeth’s reign, called the
Bishops’ Bible, it being the labour of some bishops commis-
sionated by the queen, the other in King James’s time, and
why was not our liturgy reformed in this particular by those
75 translations? Shall I tell you what I have heard, and from a
very credible hand. A convocation in the queen’s time were
once in good earnest upon this very design, but proceeding
upon good advice, they thought fit first to examine the gust
of the parliament then sitting, by some confidents of theirs ;
these seriously dissuaded them from further progress in it,
declaring that this reformation being not very feasible with-
out dissolving the ancient frame, they had cause to fear it
would find so potent enemies in the house (a thing of no
108 OF MORNING PRAYER.
CHAP. great wonder) as it would scarce be allowed to pass again.
Ul. The case standing thus, it sorted well with Christian prudence
to desist. And the same Christian prudence moved the
compilers of the Scottish liturgy, who had no other than the
royal authority to regard, to reform agreeable to the best
translation, not only these sentences, but what else of sacred
Scripture was ingredient into the service of that Church.
A general confession to be said.| To begin morning prayer G
with confession of sins, I may call the Catholic custom of the
primitive Church. De nocte populus surgens antelucano tem-
pore domum precationis petit, in labore, tribulatione et la-
chrymis indesinentibus facta ad Deum confessione, saith Basil”.
“ Harly in the morning, at break of day, the people rising, go
straight to the house of prayer, making confession of their
sins to God, with much sorrow, sobs, and tears.” Which
custom, lest it should be thought a peculiar of his own Church,
was, he tells us, consonant to all other Churches. Nor is he
only a witness for confession, but for confession so qualified
as ours, the congregation repeating the words after the
minister, suis guisque verbis resipiscentiam profitetur, “every
man pronounceth his own confession with his own mouth.”
The absolution to be pronounced by the minister alone.| OfH
absolution I shall treat in the communion of the sick. In
the interim take this in part, that the Argentine liturgy, used
by such protestants as live there in exile, and which liturgy
is dedicated to Edward VI.°, as it begins service with a con-
fession in substantials like to ours, so doth it enjoin absolu-
tion to follow presently upon it. As for this it is, you see,
appointed to the minister alone to pronounce it, which word
‘alone’ hath here a double import; first, in relation to the
public use of the morning service in the Church, where it
implieth that the people must not in this, as in their ante-
cedent confession, say after the minister, but leave it to be
pronounced by him alone. Its second relation is to the pri-
vate, for you must know that morning and evening prayer
were not in their original designation intended by our re-
formers as only peculiar to church assemblies, but as well
appointed for the service of God in private families ; this is
evident by ancient primers set forth, which are composed of
» Epist. 63. ° Anno 1551.
OF MORNING PRAYER. 109
those services, and were designed to be not only lessons for CHAP.
children to be initiated into letters by, but also as helps for
devout people in the performances of family duties, as is evi-
dent by the injunction proemial to them. Now lest in the
private exercises of piety the people or laity ignorantly should
rush into the priestly office, this caveat is entered by the
Church, declaring that the minister alone, and no layman,
ought then to officiate. I think it also not improper here to
acquaint you, that the words “or remission of sins” was
added, as also the word priest changed into minister, both here
and in divers other places, by the reformers under King James.
I Then shall the minister begin the Lord’s Prayer with a loud
voice.| This prayer is appointed to be read with a loud voice
for three causes. First, that people ignorantly educated
might the sooner learn it. Secondly, that the congregation
might the better hear and join with the minister in that most
excellent part of holy worship. ‘Thirdly, because it is part of
the gospel, which was always pronounced with a loud voice.
kK Amen.| This word being an index of the people’s assent to
the preceding prayer, was usually in the primitive Church
76 pronounced by all the people with a loud voice, ad simi-
litudinem celestis tonitrus, Amen: populus reboat, “the people
echo out the Amen lke a thunderclap,” saith St. Jerome?.
Clemens Alexandrinus‘ relateth a mode remarkable in his
time at the pronouncing thereof, τοὺς πόδας ἐπεγείρομεν κατὰ
τὴν τελυταίαν τῆς εὐχῆς συνεκφώνησιν, “we raise ourselves
upon our tip-toes” (for they prayed standing) “at this last ac-
clamation of our prayers;” and he assigneth this reason for
it, συναφιστάνειν τῷ λόγῳ τὸ σῶμα τῆς γῆς πειρόμενοι, “as if
we desired that word should carry up our bodies as well as
our souls to heaven.”
L O Lord, open Thou our lips.| These versicles with their re-
sponds are pure canonical Scripture, the singular number
only changed into the plural. ‘“O Lord, open Thou my lips,
and my mouth shall shew forth Thy praise,” Psalm li. 15.
“ Be pleased to deliver me, O Lord make haste to help me,”
Psalm χὶ. 15. Very aptly are they premised to usher in the en-
suing doxology. The answers areto be returned by the people,
not by the choir, as is the Romish use, direct contrary to the
- » Hieron. in 2, Procem, Com. in Galat. 4 Stromat., lib. vii.
CHAP.
11.
110 OF MORNING PRAYER.
ancient practice, populus cum sacerdote loquitur in precibus*,
“the people and priest spake one to another in prayers :”
conformable is the direction of Bucer*, dum sacre preces
recitantur nomine totius populi, respondeant ministro, et non
tantum Amen, verumetiam omnia alia guecunque ministris
solent: ut in litania ac aliis precibus vetus mos obtinet ; “ whilst
devout prayers are made in the behalf of all the pecple, let
them answer the minister; and not only the Amen, but also
all other responses which are wont to be returned to the
minister, as the ancient wont hath been both in the liturgy
and other prayers.”
Glory be to the Father, &c.| Glory is appointed to God
alone, His peculiar it is, as He is the King of Glory. “The
heavens declare it,’ Psalm xix.: the Angels chant it; “Glory
be to God on high,” Luke ii. 14: the seraphins resound it ;
“ Holy, holy, holy, Lord God of hosts, the whole world is full
of His glory,” Isa. vi. 3. Is man less obliged to this duty
than these blessed spirits? certainly no. If the celestial choir
were so ravished, so transported with joy, as to sing that
angelical hymn when they were employed as heralds to proclaim
that general peace and reconciliation betwixt heaven and earth,
God and us, at the birth of our Saviour, sure much more reason
hath man, who is the grand concernment of that peace, to ply
God with doxologies; and certainly no place on earth more
proper for our hallelujahs than God’s own house, in His temple,
“ where every man doth speak of His honour.” Every man
did so in King David’s time; did they so in ours, the solemn
praises of God would take up much more of the Lord’s day
than in most places they do, as Master Baxter saith very well.
As for this doxology so often repeated in the service of our
Church, cause there is to think it very ancient, and of much
older standing than the council of Nice. St. Basil derives it
very high, citeth Irenzus for the use thereof, calleth it antz-
guam vocem, “a phrase of great antiquity.” And doubtless so
it is, for Justint mentions it οὐκ ἀπλῶς ἡ πρὸς τὸν πατέρα,
καὶ τὸν υἱὸν καὶ TO ἅγιον πνεῦμα δοξολογία τὴν σωτηρίαν ἡμῖν
πορίζει, “ glorifying the Father, the Son, and the Holy Ghost
without a sound confession of the Trinity, is not enough to
save us.” So also Clemens Alexandrinus", αἰνοῦντες τῷ μόνῳ
Hieron. ubi supra. * Censura.. * Expositio fidei, ἃ Psedagog., lib. iii.
OF MORNING PRAYER. 111
πατρὶ, καὶ υἱῷ σὺν τῷ ἁγίῳ πνεῦματι, “ glorifying the Father CHAP.
only, and the Son with the Holy Ghost.” And in all proba- -- "ἢ
bility to this had Tertullian regard, where interpreting that
of the prophet Malachi, “ incense shall be offered and a pure
offering,” he gives his sense of it thus, by id est glorie relatio
benedictio et hymni, “ the giving glory to God, the blessings
and hymns.” ‘Truth it is, there might in the former times be
some small syllabical difference in the rehearsing of it; some
thus, “Glory be to the Father, by the Son, in the Holy Ghost;”
some thus, “Glory be to the Father, and the Son, with the Holy
Ghost,” as Irenzeus in St. Basil; others, as we use it now: in
which diversity there was certainly nothing either intended ill
towards the truth, or which could be directly drawn into ill
77 construction, but when about the time of the Nicene council,
the Arians began to sow their seeds of heresy, touching the
inequality of the three Persons, and the better to colour their
pretences, sheltered themselves under the protection of the
doxology, “the Father, by the Son, in the Holy Ghost,” for-
merly used, to which they constantly adhered ; hereupon the
council of Nice, to avoid all occasion of future question, held
herself to that form which came nighest to the form of bap-
tism composed by our Saviour, and the doctrine of Christian
faith, prescribing it to be punctually observed by all such as
were of the orthodox party. So that the Church being then
split into two divisions, the οἰκεία δόξα, and form of doxology
used by either side, became the κριτήριον and note of dis-
tinction from the other. Now whereas it may be urged out
of Philostorgius, that Flavianus first brought it into use, if
the author may not be questioned as partial, being an Arian,
yet may he be interpreted to speak in reference to Antioch
only. And whereas St. Jerome hath been currently de-
livered to be the author and composer of the second verse,
“As it was in the beginning,” &c., the story of Leontius’s
cunning pronouncing of only the end of that versicle, εἰς τοὺς
αἰῶνας τῶν αἰώνων, i. 6. “ world without end,” in an audible
tone, is evidence to the contrary, that Leontius being con-
temporary with Athanasius, and both long before Jerome.
N And from Easter to Trinity Sunday, Allelujah.| The fifty
ἡ Theodor. Hist. Eccl., lib. ii. 6. 19, [de Leontii Epise. Ant. versutia. ]
112 OF MORNING PRAYER.
CHAP. days between Easter and Whit-Sunday were days of excessive
ἘΣ joy in the primitive Church in honour of our Saviour’s resur-
rection, and were in some particulars observed with equal
solemnity to the Lord’s day, as in not fasting, not kneeling,
and chanting this angelical hallelujah upon these days ; which
last was retained by our first reformers as a mark of honour.
fixed upon them. In the Scotch liturgy by way of response
is added, “ The Lord’s name be praised,” more in compliance
to exemplary usage than in advantage of the sense, which is
complete enough without it: for the allocution of “ praise ye
the Lord” hath no implied reference to any such return from
the people, but only regardeth the subsequent psalm, for as
“let us pray” is usually premised to incite intention to an
ensuing prayer, with the same congruity is “ praise ye the
Lord” assigned as an impressive invitatory to a following
hymn, calling upon the people to join not only mentally,
but vocally, by way of alternate response, after the priest.
Then shall be said or sung this psalm.| Such also was the
mode in St. Basil’s time. 46 oratione surgentes ad psalmodiam
instituuntur™, i.e. “rising from prayers they” (the assembly)
“fall to singing of psalms.”
O come let us sing, &c.| This is not, to say properly, the o
invitatory, but the invitatory psalm; so called, because it
comprehends the invitatory ; for the invitatory itself is only
the verse, “ O come let us worship and fall down and kneel
before the Lord our maker,” which was in the Church of
Rome often, no less than six times, repeated by the priest at
certain closes and periods of this psalm, and as oft returned
by the people: which our reformers judging to be a vain
tautology, thought fit to omit it, appointing the venite to be
without the invitatory. The original of this invitatory was
at first of valuable consideration. For you must know that
anciently, (as appeareth out of Chrysostom*,) before the con-
gregation was complete and fully assembled, the usage was to
entertain the time with singing of psalms, whereof this was
the chief. And DurandusyY, who lived about four hundred
years since, tells us it was then the fashion in some churches
τ Epist. 63. jacentes ad orationem ante matutinum
x Chrysost. in Matt. ante singula altaria, statim cum audi-
Y Rational., lib. v. c. 3. sect. 118. unt cantari, “ Venite exultemus,”’ cho-
[Hine est quod in quibusdam ecclesiis rum intrant.]
OF MORNING PRAYER. 113
for the people, who lay in expectation of the morning service, CHAP.
as soon as they heard this psalm once begun, presently they —-——
all hasted into the church.
Then shall follow certain psalms.| Concerning the dividing
of the psalms into certain portions for every day, I have
spoke before.
p Then shall be read two lessons.| In the Romish Church
there are usually appointed nine lessons, whereof the three
78 first are commonly out of the epistles, the three next are
short extracts out of the homilies and sermons of the fathers,
the seventh is almost constantly out of the Gospel, next
which followeth a shred of a homily out of the fathers, which
supplieth the place of the sermon in more ancient times, and
is ashort exposition upon the Gospel; then two lessons taken
out of some ancient writer. Therefore in the first injunctions
of Edward VI., elder by a year than the first liturgy, it is 1547.
appointed, that in order to the reading of the epistles and
gospels, and one chapter in the New Testament in English,
“when nine lessons should be read in the church, three of
them shall be omitted and left out with their responds%.” The
reading of lessons out of the Old, as also out of the New Tes-
tament, is in a punctual imitation of the ancient Church.
Τὰ ἀπομνημονεύματα τῶν ᾿Αποστόλων ἢ τὰ συγγράμματα τῶν
προφητῶν ἀναγινώσκεται μέχρις ἐγχωρεῖ, saith Justin Martyr?,
i. 6. “ The commentaries of the Apostles and writings of the
prophets are read, as the time permits.”’ These lessons, except
before excepted, are not left arbitrary, but either to be ap-
pointed by the calendar, or by the table of proper lessons ;
the first for ordinary and work days, the second for festivals.
And such also was the primitive custom. Audistis librum
legi Job (saith Ambrose) gui solemni munere est decursus et
tempore”, “ You have heard the book of Job read unto you at
its solemn office and peculiar time. And a little after, se-
quente die (speaking of Good Friday) lectus est de more liber
Jonie, “the next day according to the old wont was read the
book of Jonas.” His convert St. Augustine to the same pur-
pose: nunc interposita est solemnitas sanctarum dierum, qui-
bus certas ex evangelio lectiones oportet in Ecclesia tractari,
* Injunct. 21. > Ambrose Epist. [ Classis i. Ep. 20.
* Apolog, 2. ed. Ben. }
L’ESTRANGE. I
114 OF MORNING PRAYER.
oy ee. que ita sunt annue, ut alie esse non possunt*: “now is the.
—— solemnity of the holy days” (meaning Easter) “wherein set
lessons out of the Gospel are ordered to be read, which are so
determined and limited as there can be no other.” And else-
where®: intercesserunt, ut omitteremus textum hujus epistole,
quedam pro diebus festis solemnia lectionum, que non potuerunt,
nisi legi: “solemn lessons appointed for festival days, which
must not be left unread, interposed and caused me to omit
awhile the text of this epistle.”
The contents of the chapters were devised as helpful
indexes to facilitate the more speedy finding out of the most
remarkable passages, being only serviceable for private use ;
for which reason from the tenth chapter of the Proverbs to
the twenty-fifth there are no contents prefixed, these chap-
ters being not as the other, written in method or upon a set
subject, but occasionally uttered at several times, and observed
by Solomon’s courtiers, who committed them to writing as
they occurred to their memories.
And before every lesson the minister shall say thus.| Thea
primitive custom in this particular was surpassing edifying :
κοινὸς ἕστηκεν ὁ διάκονος, μέγα βοῶν, πρόσχῳμεν : ‘the deacon
stood up, proclaiming aloud, Listen my brethren. Mer’ ἐκεῖνον
ἄρχεται ὁ ἀναγνώστης" εἴτα εἰς ἐπήκοον ἐκφωνεὶ λέγων, τάδε
λέγει Κύριος" : “then the reader begins to read, first inviting
his audience to attention by saying these words, Thus saith
the Lord.”
After the first lesson shall follow Te Deum.| This orderr
of intermixing hymns and psalms with lessons is made in
pursuance of that excellent canon of Laodicea‘, περὶ τοῦ μὴ
δεῖν ἐπισυνάπτειν ἐν ταῖς συνάξεσι τοὺς ψαλμοὺς ἀλλὰ διὰ
μέσου καθ᾽ ἕκαστον ψαλμὸν γίνεσθαι ἀνάγνωσιν : “it is not
meet to sing the psalms in a continued course in the church,
‘but to interpose a lesson between every psalm.” So ordered,
saith Balsamon, “ that this might be as a rest in music, and
after that the congregation to sing again, that the service
might not be thought tedious: and therefore he cons that
council many thanks for so discreet a canon. Indeed, éreve
videbitur tempus, quod tantis operum varietatibus occupatur® :
¢ Prefat.in Johan. [Ep. ad Parthos. ] f Can. 17.
ἃ In Johan, Tract. 9. & Hiero, Epist. ad Leram. [Ora-
© Chrysost. in Acts ix., Hom. 19. tioni lectio, lectioni succedat oratio. }
OF MORNING PRAYER. 115
‘the variety of such changes is an excellent disposing of the
time in such employments.” Nothing is certainly more delight-
ful, not only to the outward senses of the body, but even to the
very soul itself, than variety ; this it is which calls up in her
her former vigour and vivacity, this that makes her shake off
79 her former lassitude, embracing every new object with a most
greedy desire, every change is as it were an unbending of
the mind: the very heathen orator found it so, stylus lectione
requiescit, et ipsius lectionus tedium vicibus levatur®, “ the
style is refreshed by reading, and reading itself is much re-
lieved by interchanges.” The observation of this rule in
other relations hath been motive all-sufficient to God’s people
in all ages to frame their divine service so mosaic, of so many
pieces, so commodiously disposed to rescue each other from
tediousness, as upon every transition and passage from one
duty to another, the spirit may still reserve an appetite;
whence it is that confessions, prayers, doxologies, psalms,
lessons, &c., are assigned their proper vicissitudes, and divide
the time allotted for such sacred performances, so as the soul
may attend every motion of them.
Te Deum Laudamus.| This hymn passeth up and down as
the composition of St. Ambrose and St. Augustine jointly,
upon occasion of St. Augustine’s conversion and baptism by
St. Ambrose. But the very learned primate of Armaghi
produceth two very ancient MSS. wherein it is ascribed to
Nicetius, and from Menardus) proveth that it is not men-
tioned by any ancient author before St. Bennet betook himself
to a monastic life, which was about the year 500, who speaks of
it in his Canonical Rules, or Benedictine Office, in whose time
one Nicetius, a bishop, lived, and perhaps the same to whom
it is ascribed. But be he the author or be he not, the frame
is so excellently modelled, as the Church of human structure
could not enjoin a better: and indeed the structure itis alone
h Quintilian., lib. i. c. 12. inscribitur iste Hymnus Sancti Niceti. }
i Usserius de symbolo, Apostolico,
p. 5. [In hymnorum codice vetus-
tissimo partim Latino partim Hibernico
sermone scriptorum, Nicetam Deum
laudavisse legimus dicentem, ‘ Laudate
pueri Dominum, laudate nomen Do-
‘mini, Te Deum,’ &c.
In Latino Gallico quoque Psal-
terio circa tempora Henrici I. exarato,
ji [Gregorii liber. Sacramentorum
studio Hugonis Menardi Monach. Be-
ned., note, p. 400. Ante S. Bene-
dictum et Teridium S. Cesarii Arela-
tensis Episc. discipulum, qui de hoc
hymno in suis regulis locuti sunt,
ey veterum illius mentionem fe-
cit.
12
CHAP.
lil.
116 - OF MORNING PRAYER.
CHAP. that is human, the materials being divine, and of sacred deri-
II. : τὰ ge :
vation, as, for the avoiding of prolixity, I have noted in the
margin. |
Or Benedicite.| This is called the hymn of the three child- T
ren; the first mention of it is in Proclus: he declaring it to
be a daily hymn saith πᾶσα ἡ οἰκουμένη καθ᾽ ἐκάστην ἡμέραν
Bog Εὐλογεῖτε πάντα τὰ ἔργα Κυρίου τὸν Κύριον" “all the
world over every day is resounded, All the works of the Lord
bless the Lord.” I find mention of it in the fourth council
of Toledo, anno 634, which saith Ecclesia Catholica per totum
orbem diffusa celebrat*, “the Catholic Church spread over alle
the earth doth sing it,” and that juxta antiquam consuetudinem,
“ agreeable to the ancient custom.”
Benedictus.| This hymn, with Nunc dimittis, and Magnificat, y
are faulted, because being made upon occasion of particular
benefits they are not applicable to all. To which it is an-
swered, that these hymns are not absolutely commanded, but
being jomed with others, the rule of our Church is precisely
this or that; leaving in the minister a power to make his own
election. Again, this argument hath the same force and
edge against David’s Psalms, many of which were composed Ὁ
upon private emergencies, and seem as incommodious for
public concernments, which yet we dare not upon that
account proscribe out of the service of the Church: nor may
I pretermit the canon of the Belgic Church, established by the
synod of Του, hymni Marie, Zacharie, Simeonis, cantabun-
tur, “the hymns of Mary, Zachary, Simeon, shall be sung.”
Then shall be said the Creed.| The Creed, neither this nor w
any other, was never any part of the liturgy, or public office,
either in the Greek or in the Latin Church, until nigh upon six
hundred years after Christ: the only and constant use thereof
in public, was the prescribing it as the great lesson for the
catechumens to learn and rehearse in public in order to
their baptism. So, for this Creed, Ruffinus tells us it was the
Roman mode, gui gratiam baptismi suscepturi sunt, fidelium
populo audiente symbolum reddunt™: “ they who are about to
receive the grace of baptism, rehearse the Creed in the hear-
ing of all the faithful.” And being himself about to expound
κ [Cap. 14. ] _ ™ Ruffinus [ Expositio 5. Ieronymi
' Can. 69. in Symbolum. 1468. ]
OF MORNING PRAYER. 117
upon it, he first premiseth, that he intends to tie himself to CHAP.
the order and form, guem in Aquileiensi Ecclesia per lavacri
gratiam suscepimus, “ which in the Church of Aquileia we re-
- 80 ceived, when we were admitted to the laver of regeneration.”
So for the Hierosolymitan Creed, Cyril’s Catecheses are ex-
plications upon it, for the instruction of the catechumens : so
for the Nicene, or rather the Constantinopolitan Creed, Epi-
phanius tells us that ἕκαστος τῶν κατηχουμένων τῶν μελ-
λόντων τῷ ἁγίῳ λουτρῷ προσίεναι", “ every catechumen who
intended to come to the blessed laver, was first to learn it :”
not a man of them, nor any other author of reputation, giving
the least hint of it as any parcel of the liturgy. As to the
ancient names by which it was called, there occur, first, regula
fidei, “the rule of faith” used by Tertullian; then symbolum
fidei, “the symbol of faith,”’ as Cyprian very often; sometimes
confessio fidei, “the confession of faith.” The creed here in-
serted passeth under the title of the Apostles’ Creed, supposed
by many to haye been composed by the Apostles when they
were about to disperse themselves into their several walks, to
be the summary of their faith, every Apostle collating one
article, his share, to the frame. But our Church did not
confide in this relation, and therefore hath delivered herself
very sparingly in these saving terms, Symbolum, quod vulgo
Apostolorum dicitur, “the Creed which is vulgarly denominated Article 8,
from the Apostles.” And learned Vossius hath evidently proved
it is a vulgar error, and that really the Apostles made no such
creed®. His arguments are: First, there is not the least
syllable witnessing any such creed made by them, neither in
the Acts of the Apostles nor in their Epistles. Secondly,
amongst all the ecclesiastical writers not a man mentions it.
Thirdly, that if any such creed had been made by the Apostles,
the ancient fathers of the Church would never have presumed,
or attempted to contrive so many several confessions, but would
have acquiesced in this. Fourthly, if this creed had been de-
livered, totidem verbis, by the Apostles, there would not have
appeared in several Churches such variety of confessions, with
such additions, such omissions of articles, as the year 400
represents, many instances whereof he gives in comparing the
three creeds of Rome, Aquileia, and the East, as Ruffinus
SS , e ee
“Ὁ Bpiphan. in fine Ancoratus, © De tribus Symbol. Dissertatio. prima,
118 OF MORNING PRAYER.
CHAP. renders them. But whereas that judicious man takes excep-
ee | against the word Catholic in the article of the Holy
Catholic Church, and yields this reason, Apostolorum etate
nondum obtinebat consuetudo ut Christiani dicerentur Catholici?,
“in the Apostolic age custom had not yet prevailed to call
Christians Catholics ;”’ that assertion being negative, is tenant
only by courtesy, and were it precisely true, yet can it not be
rationally deduced from thence, that the word Catholic was
not in that age applied to the Church, especially there being
record extant to the contrary. For Ignatius who συνεγένετο
τοῖς ᾿Αποστόλοις γνησίως, “conversed familiarly with the
Apostles,” tells us ὅπου ἂν ἢ Χριστὸς ᾿Ιησοῦς, ἐκεῖ ἡ καθολικὴ
ἐκκλησίαν, “where Jesus Christ is, there is also the Catholic
Church.” In the right he is, confident Iam, Catholice nomen
apponi cepit, ut Ecclesia que toto orbe obtineret, distingueretur
a conventiculis hereticorum’: “the word Catholic began to be
annexed, that the Church overspreading all the earth, might
be severed from the conventicles of heretics.” And so Clemens
Alexandrinus, a hundred and twenty years before the Nicene
council, clearly applieth it; for, speaking of those heretics of
the prmitite times, he saith, μεταγενεστέρας τῆς καθολικῆς
ἐκκλησίας τὰς ἀνθρωπίνας συνηλύσεις πεποιήκασιν", “all their
conventicles were juniors to the Catholic Church;” which hay-
ing demonstrated by evident reasons, at length he concludes,
κατ᾽ ἐξοχὴν, μόνην εἴναι φαμὲν τὴν ἀρχαίαν καὶ καθολικὴν
ἐκκλησίαν, ““ supereminently, and by way of excellence, we
say, the primitive and Catholic Church is one;” to which
perhaps that article of the Constantinopolitan Creed alluded,
“I believe one Catholic and Apostolic Church,” for apostolic
and primitive are in that application convertibles. If then
the word Catholic entered upon this account, viz. as a mark
of difference to separate the true Church from the conven-
ticles of heretics, and such conventicles there were (whereof
there is no doubt) in the Apostles’ days, the inference is
spontaneously consequent, that in that early age it might be
entertained. But toreturn tothe Creed ; if it was not framed 81
by the Apostles, how came it to derive denomination from
» Dissert. 1. sect. 39. * Vossius ubi supra.
" Chrysost. in laud. Ignatii. t Stromat., lib. vii.
¥ Epist. ad Smyrn.
OF MORNING PRAYER. 119
them? My answer is, because it is an excellent epitome of CHAP.
their doctrine, and contrived in a near resemblance to their
own language; or rather, because a great part of it was
probably digested by the Apostolic Church, though some
articles were added by after times. So the great Creed is
called the Nicene, though many things were affixed to it by
the council of Constantinople, and some things since. For,
certain it is, the primitive Church not far distant from the
Apostolic age, had a creed resembling this of the Apostles, as
to most particulars, and the substance of the articles, though
with some syllabical variations, as it is evident by Tertullian’s
Regula fidei", which he renders thus: “ A belief in one God
Almighty Creator of the world, and His Son Jesus Christ,
born of the Virgin Mary, crucified under Pontius Pilate,
raised again the third day, received up into heaven, sitting
there now at the right hand of His Father, who shall come
again to judge both the quick and the dead, at the resurrec-
tion of their flesh.” Where the articles concerning the Holy
Ghost and the Church, being omitted, they are to be supplied
from the form of the catechizing then in use, which was in
truth a creed; so Cyprian, si aliquis illud opponit, eandem
legem Novatianum tenere quam Catholica Ecclesia tenet, eodem
quo et nos symbolo baptizare*: “but some will say Nova-
tian holds the same rule of faith with the Catholic Church,
baptizeth with the profession of the same Creed.” With
the rehearsal then of the Creed they were baptized; sub-tribus
nominibus testatio fidei pignoratur, “the testification of our
faith is made under three sacred names,” saith the same Ter-
tullian’, and thence inferreth, necessario adjicitur Ecclesie
mentio, quoniam uli tres, id est, Pater, et Filius et Spiritus
Sanctus, ibi Ecclesia que trium corpus est: “of necessity the
mention of the Church must follow, for where these three are,
the Father, Son, and Holy Ghost, there is the Church the
body of all three.” Which perhaps was Ignatius’s meaning
when he said, “where Jesus Christ is, there is'the Catholic
Church.” ‘This is also further made out by Cyprian, who
lived not long after Tertullian, and an African too; for men-
tioning a form of interrogation taken out of the baptismal
ἃ Tertullian de velandis virginibus. Υ Tertul. [de Baptismo, c. 6. ]
x Epist. 76. -
120 OF MORNING PRAYER.
CHAP. symbol, he renders it thus, Credis in vitam eternam, et re-
Mh missionem peccatorum per sanctam Ecclesiam? ? 1. 6. “ Dost
thou believe eternal life, and forgiveness of sins by the
holy Church ?” where there is not only mention of the holy
Church, and of forgiveness of sins, but also of life everlasting,
which learned Vossius* will have to be an additional article
after Ruffinus’s time. True it is, what he saith out of
Jerome: omne Christiant dogmatis sacramentum carnis resur-
rectione concluditur®: “all the mysteries of the Christian
faith were then terminated in the resurrection of the flesh,”
and so Tertullian concludeth his rule of faith; but yet, that
notwithstanding, that the article of life everlasting might be,
as by St. Cyprian it is clear it was not, no new addition, but
represented in a different order. So that to draw to an end,
uniting these African parcels together, we have found a creed,
as to the essentials, very conformable to this of the Apostles,
and for the verbal diversity, it is the less to be wondered at,
when they who are conversant in the ancient fathers know
their manner was in citing even canonical Scripture, not
always to consult the originals, but often to deliver it in such
words as their memories suggested, provided they preserved
the sense entire. Probably from the same liberty, practised
in those accounts they give of the confessions of their faith,
might arise this diversity.
This and the other creeds in the offices of our Church, are
always appointed to be said after the reading of some part
of canonical Scripture ; because “ faith comes by hearing,”
Rom. x. 17, first hearing, and then faith: it is ordered to be
read standing, for three reasons. First, because it is, as to
the substantials thereof, taken out of the Gospels, which were
to be rehearsed standing. Secondly, because the stationary 82
posture is most significant, and importeth a resolution to
defend and maintain the faith we profess; when we assert
any thing with much earnestness, we usually say, This is
truth, and we will stand to it. Thirdly, in imitation of
the order of the catechumens, who did rehearse it in a
stationary posture. St. Augustine® relating one Victorinus’s
deportment in this case speaks thus, ut ventum est ad horam
* Epist. 76.
ἢ > Epist. 61. adv. Joh. Hierosol.
* De tribus Symbolis, sect. 43.
¢ [ Confessiones, lib. viii. 5.]
OF MORNING PRAYER. 121
profitende fidei, que verbis certis, conceptis retentisque memo- CHAP.
riter de loco eminentiore in conspectu populi fidelis reddi solet ; 111-
‘as soon as the time came for him to make profession of his
faith, which was used to be done in a set form of words, got
by heart, and from a high place of ascent, so as all the
faithful might behold, the presbyters offered him, that if he
would, he should rehearse it in private” (as some others did,
for fear of being daunted with so great an audience); “he re-
fused it, saying he would do it in the presence of the whole
congregation, and presently he mounted up.” From which
story very inferrible it is, that as the eminence of the place
was regularly required for the greater evidence of the fact, so
was the posture erect as most serviceable to that end, although
St. Augustine saith it not αὐτολεξεὶ, in direct terms.
X The Lord be with you.| The psalms, lessons, and hymns,
having long employed both minister and people, they now
address themselves to prayer again, the priest greeting the
people with this form, called therefore “ the salutation of the
priest,” whom they re-salute with the response, “ And with
thy spirit,’ derived, as many conjecture, from Ruth ii. 4,
where Boaz said to the reapers, “The Lord be with you,”
and they answered him, “The Lord bless thee.” Very
ancient it is, and one of the first formulas used in the Chris-
tian Church’. Ritualists observe that this form was only
an appurtenance to ministers of the lower orb, and that
when the bishop did officiate, he did use in lieu thereof,
“Peace be to you;” and St. Chrysostom seemeth to per-
suade as much, εἰρήνην πᾶσαν ὁ τῆς ἐκκλησίας προεστὼς
ἐπεύχεται, ὡς εἰς πατρῴαν οἰκίαν εἰσιῶν' i.e. “the chief
priest or bishop, wisheth peace to all the people, as entering
into his Father’s house ;” and therefore whereas the Bracca-
rian council® decreed “that the bishop and presbyter should
both use one and the same form, and determineth that form
by, The Lord be with you,” with this expression, sicut omnis
retinet oriens, ‘as is generally retained in the East,” either the
custom must be changed since St. Chrysostom’s days, or else
we must reject a great part of his works for counterfeit, which
4 Durand. Rational., lib. iv. c. 14, ed. 1606.]
Petrus Damian. [liber qui appellatur © 2 Cap. cxi.
‘Dominus vobiscum.’ Op. tom. iii.
122 OF MORNING PRAYER.
CHAP, gives us assurance of the contrary, viz. his homilies upon
HI. Pentecost, the Philippians, Colossians, and others. This
form of salutation Epiphanius saith was derived from our
Saviour’s first greeting the Apostles after His resurrection,
with His εἰρήνην ὑμῖν, “ peace be to you.” Unobserved let
it not pass, that this salutation did anciently denote, as it
is here applied, a transition from one service to another, and
so St. Chrysostom upon the Colossians, Hom. iii.‘, seems to
render the mode of his time.
Let us pray.| The intention of the mind is never so dis- Y
posed to relax as in sacred exercises, either seized upon with
drowsiness or withdrawn by straying thoughts. Θεῷ προ-
σίοντες χασμώμεθα, ὀκνώμεθα, περιστρεφόμεθα, ῥαθμοῦμεν,
τῶν γονάτων χαμαὶ κειμένων ἐπὶ τῆς ἀγορᾶς πλανώμεθαξ, 1. 68.
‘‘when we come into God’s dreadful presence, we yawn and
stretch ourselves, we scratch and scrub, we gape about us, or
grow drowsy; while our knees are upon the ground, our
minds are on wool-gathering, or about our law-suits;” yea, as
Cyprian saith well", “while we supplicate God to hear our
prayers, we do not hear them ourselves.” To summon and
rouse us therefore to a fixed intention towards the ensuing
duty, the Church hath accustomed to call upon us often with
an oremus, “let us pray,’ an office anciently peculiar to the
deacon, as is evident out of St. Chrysostom, Augustine, and
others. And agreeable to this was the practice of those who fol-
lowed only nature’s dictates. “Orav οἱ ἱερεῖς πράττωσι Ti τῶν
θείων, ὁ κήρυξ πρόεισι μεγάλῃ φωνῇ βοῶν, “Ox aye! “ when
the priest is officiating in sacred things, the crier proclaims 88
with a loud voice, Attend or mind what you are about.”
Lord have mercy upon us.| These three versicles antiquity Z
called the lesser litany, and of early admission they were into
the service of the Church, being mentioned in the Constitu-
tions ascribed to Clemens*, ἐφ᾽ ἑκάστῳ τούτων ὧν ὁ διάκονος
προσφωνεῖ, ὧς λεγέτω ὁ λαὸς, Κύριε ἐλέησον, i. 6. “at every of
these allocutions of the deacon, let the people say, Lord have
Γ [Ὅταν εἰσέλθῃ ὁ τῆς ἐκκλησίας ὑμῖν καὶ eiphyn. |
προεστὼς, εὐθέως λέγει εἰρήνη πᾶσιν" s Chrysost. in Psalm iv.
ὅταν ὁμιλῇ, εἰρήνη πᾶσιν" ὅταν εὐλογῇ, h De Orat. Dominica.
εἰρήνη πᾶσιν' ὅταν ἀσπάζεσθαι κελεύῃ, i Plutarch. in Coriolano.
εἰρήνη πᾶσιν ὅταν ἡ θυσία τελεσθῇ, k Lib, viii. ο. 5 and 6.
εἰρήνη πᾶσι. καὶ μεταξὺ πάλιν, χάρις
OF MORNING PRAYER. 123
mercy upon us.” Fitly are they placed before the Lord’s cHap.
Prayer!, because expedient it is we implore God’s mercy, —1:
before we resort to Him in prayer. The address in it is to
the three Persons of the blessed Trinity, and for that cause
repeated thrice by the Greeks; but the Western Church put
Χριστὲ ἐλέησον, “Christ have mercy upon us,” in the second
place.
sa O Lord shew Thy mercy upon us.| These versicles, with
their answers, are of divine derivation. “Shew us Thy
mercy, O Lord, and grant us Thy salvation,’ Psalm lxxxv. 7.
“God save the king,” 1 Sam. x. 24. “ Hear me, O Lord,
when 1 call,” Psalm iv. 1. “ Let Thy priests be clothed with
righteousness, and let Thy saints sing with joyfulness,”
Psalm exxxii. 9. “O Lord, save Thy people, and bless Thine
inheritance,” Psalm xxviii. 9. “ Shall it not be good if peace
be in my days,” 2 Kings xx. 19. “There is no strength
in us, but our eyes are towards Thee,’ 2 Chron. xx. 12.
“Create in me a clean heart, and take not Thy holy Spirit
from me,” Psalm li. 10,11. And in regard they are for the
major part taken out of the Psalms of David, the priest is
ordered to stand up.
ΒΒ Collects.| Collects are so called, either because many peti-
_ tions are contracted and collected into one body, or because
they are gathered from several portions of Scripture, espe-
cially from those appointed for the epistles and gospels of the
days. As well those here next following, as others appro-
priated to days of solemn celebration, or dispersed abroad
in the several offices of our Church, are for the greater part
borrowed from the Sacramentary of Gregory the Great ; and
where others are omitted, it is upon this account, because
they contained something edifying towards the invocation of
saints.
1 Durand. Rational., lib. iv. c. 12.
CHAPTER IV. 85
AN ORDER FOR EVENING PRAYER THROUGHOUT THE YEAR. A
cHAP. [Scotch Liturgy, “After the sentences, exhortation, confes-
sion, and absolution, as is appointed at morning prayer,
the presbyter shall say or sing.”’]
The priest shall say,
@ur Father which art tn heaben, hallowed be Thy name.
Thy Kingdom come. Thy will be done on carth as it is in
Heaven. Gribe us this dap our daily bread. And forgibe us
our trespasses, as foe forgibe them that trespass against us.
And lead us not fnto temptation, but deliver us from ebil.
[Scotch Liturgy, “‘ For Thine is the kingdom, the power and B
the glory, for ever and ever.”] Amen.
Then likewise he shall say,
(Ὁ Lord open Thou our lips.
| Answer.
And our mouth shall she forth Thy praise.
Priest.
(Ὁ Gov make speed to sabe us.
Answer.
(9 Hort make haste to help us.
Priest.
Gilorp be to the fFather, and to the Hon, &c.
As it was in the beginning, is now, &c.
Praise pe the Lord.
‘ Answer.
[Scotch Liturgy, “ The Lord be praised.” |
Then psalms in order as they be appointed in the table for
psalms, except there be proper psalms appointed for that
day. Then a lesson of the Old Testament, as is appointed
likewise in the calendar, except there be proper lessons
appointed for that day. After that Magnificat in English,
as followeth.
86
OF EVENING PRAYER. 125
{ἘΠ 0 soul doth magnify the Word, &c. Luke i. CHAP.
Gilorp be to the fFather, and to the Hon, ἕο. ne:
As it Mas tn the beginning, fs no, &c. te a
Or else this Psalm. [1 B. of Edw. VI. omitted.]
@ sing unto the Word a nef song. Psalm xcviii. Cantate
Glory be to the fFather, and to the Son, Ke. ne
As it was tn the beginning, is now, &.
Then a lesson of the New Testament. And after that Nune
Dimittis in English, as followeth.
Lord, nolo lettest Chou Thy serbant Vepart fn peace: at= Luke 2.
cording to Dhp foord, &c.
Gilorp be to the fFather, and to the Son, ὥς.
As it bas tn the beginning, fs noo, &c.
Or else this Psalm. [1 B. of Edw. VI. omitted. ]
(ποὺ be merciful unto us, ὅθ. Psalm xlvii. Delta ae
(ποτ, be to the ffather, and to the Son, and to the Woly pew
Gihost.
As tt fas tn the beatnning, ts nolo, and eber shall be, world
Without end. Amen.
The Common Prayer. 1 B. of Edw. VI.
Then shall follow the Creed, Then the suffrages before
with other prayers as is before assigned at matins, the clerk
appointed at morning prayer kneeling; likewise with three
after Benedictus. And with collects, &c.
three collects. First of the
day. The second of peace.
Third for aid against all perils,
as hereafter followeth. Which
two last collects shall be daily
said at evening prayer with-
out alteration.
The second Collect at evening prayer.
@ (ποὺ, from fMhom all holy desires, all good counsels, and
all fust forks Do proceed, gibe unto Whp serbants that peace
fobich the orld cannot gibe, that both our Hearts map be set
126 THE ATHANASIAN CREED.
CHAP. to obep Thy commandments, and also that by Chee, toe being
Defended from the fear of our enemies, may pass our time in
rest and quietness, through the merits of Gesus Christ our
Sabiour, Amen.
The third Collect, for aid against all perils.
Lighten our darkness foe beseech Chee, 68 Lord, and bp
Thy great merep Vefend us from all perils and dangers of
this night, for the lobe of Php only Hon our Dabiour Fesus
Christ. Amen.
[Scotch Liturgy, “ Then shall follow the prayer for the king’s C
majesty, with the rest of the prayers at the end of the
Litany, to the Benediction.”’]
Common Prayer. 1 B. of Edw. VI.
In the feasts of Christmas,
the Epiphany, St. Matthias,
Easter, the Ascension, Pente-
cost, St. John Baptist, St.
James, St. Bartholomew, St.
Matthew, St.Simon and Jude,
St. Andrew, and Trinity Sun-
day, shall be sung or said im-
mediately after Benedictus
this confession of our Chris-
tian faith. [Scotch Liturgy,
“The presbyter and all the
people standing.”’|
In the feasts of Christmas,
the Epiphany, Easter, Ascen-
sion, Pentecost, and upon
Trinity Sunday, shall be sung
or said immediately after Be-
nedictus this confession of our
Christian faith.
Quicunque vult.
GAAhosoeber Mill be sabed: before all things, it (5 μόν. 1"
that He hold the Catholic faith.
WAhich faith, except eberp one do keep Mohole and undefiled:
Without Doubt he shall perish eberlastingly.
And the Catholic faith ts this: that fe worship one Grod in
Trinity, and Trinity tn unity,
THE ATHANASIAN CREED. ΧΆ
Peither confounding the persons: nor dibiding the substance.
δου there is one person of the fFather, another of the Son,
and another of the Holy Ghost.
But the Godhead of the fFather, of the Son, and of the Woly
Ghost ts all one: the glory equal, the mafesty co-eternal.
Such as the father is, such is the Son; and such is the
801» Ghost.
The Father uncreate, the Son uncereate, and the 2801}
Gihost uncreate.
he Father incomprehensible, the Son incomprehensible ;
and the Holy Crhost incomprehensible.
The Father eternal, the Son eternal; and the Woly Ghost
eternal.
And pet they are not three eternals; but one eternal.
As also there are not three incomprehenstbles, nor three un-
created, but one uncreated, and one incomprehensible.
Ho likewise the ffather is Almighty, the Son Almighty, and
the Holy Ghost Alinighty.
And pet thep are not three Almiqhties; but one Almighty.
Ho the ffather is (ποὺ, the Son is (ποὺ, and the WHolp Ghost
is (ποὺ,
And pet they are not three Crods, but one Grov.
So likewise the ffather is Lord, the Son Word, and the Holp
Gihost Lord.
And pet not three Lords; but one Lord.
Sor like as fe are compelled bp the Christian berity to ac-
knofoledge eberp person bp Himself to be (ποὺ and Lord:
So are foe forbidden by the Catholic religion, to sap there be
three Gods, or three Lords.
The ffather ts made of none: neither created nor begotten.
The Son ts of the ffather alone: not made, nor created, but
begotten,
The Moly Ghost is of the fFather and of the Don, neither
made, nor created, nor begotten, but proceeding.
So there ts one father, not three ffathers: one Hon, not
three Sons: one Woly Grhost, not three Wolp Cihosts.
Any tn this Trinity none is afore or after other; none is
qreater or less than another.
But the fohole three persons are co-eternal together, and co-
equal,
CHAP.
IV.
128 THE ATHANASIAN CREED.
CHAP. So that in all things, as fs aforesatd, the Cinity in Trinity,
and the Trinity in CAnity, fs to be Morshipped.
We therefore that Mill be saved, must thus think of the
Trinity.
Furthermore ft is necessarp to eberlasting salbation: that he
also beliebe rightly the incarnation of our Lord Gesus
Christ.
For the right faith ts, that foe beliebe and confess, that our
Lord Fesus Christ, the Son of Gov, ts God and man.
(ποὺ of the substance of the fFather, begotten before the foorlds:
and man of the substance of Wis mother, born in the τὰ,
Werfect God anv perfect man, of a reasonable soul and human
flesh subsisting.
Laqual to the father as touching Wis Godhead: and infertor
to the ffather as touching Wis manhood.
WAHo, although We be God and man; pet We fs not tho,
but one Christ.
@ne, not bp conbersion of the Godhead into flesh; but by ss
taking of the manhood into (τοὺ,
@ne altogether, not bp confusion of substance; but by unity
of person.
for as the reasonable soul and flesh ts one man, so Gov
and man is one Christ.
GAho suffered for our salbation, descended fnto hell, rose again
the third dap from the dead.
We ascended into heaben, We sttteth on the right hand of the
Father, Gov Almighty, from Mhence We shall come to
fudge the quick and the dead.
At tohose coming all men shall rise again ith their bodies ;
and shall qibe account for their ofon foorks.
And thep that habe done good shall go into life eberlasting;
and thep that habe done ebil into eberlasting fire.
This ts the Catholic faith; Mhich except a man believe fatth-
fully He cannot be saber.
Gilorp be to the ffather, and to the Son, &e.
As it Mas in the beginning, is nol, &e.
Thus endeth the order of morning and evening prayer
through the whole year.
THE LITANY. 129
i Here followeth the Litany, to be used upon Sundays, Wed- CHAP.
F nesdays, and Fridays, and at other times when it shall be cb
commanded by the Ordinary.
[Scotch Lit. “and without omission of any part of the other
daily service of the Church on those days.” |
(9 Gor the father of heaven; habe merep upon us miser-
able sinners.
O God the Father of heaven, have mercy upou us miserable
sinners.
(9 Gov the Son Redeemer of the World; habe mercy upon us
miserable sinners.
O God the Son Redeemer of the world; have mercy upon us
miserable sinners.
(9 Gov the Wolp Ghost, proceeding from the fFather and
the Son; habe merep upon us miserable sinners.
O God the Holy Ghost, proceeding from the Father and the
Son ; have mercy upon us miserable sinners.
® holy, blessed and glorious Trinity, three Persons and one
Gov; habe mercy upon us miserable sinners.
O holy, blessed and glorious Trinity, three Persons and one
God ; have mercy upon us miserable sinners.
Memember not Lord our offences, nor the offences of our fore-
fathers, neither take Chou bengeance of our sins; spare us
qooy Lord, spare Thy people Mhom Thou hast redeemed
with ΤῸ» most precious blood, and be not angry With us
for eber,
Spare us good Lord.
SFrom all ebil and mischief, from sin, from the crafts and
assaults of the debil; from Why ται and from eber-
lasting Damnation,
Good Lord deliver us.
From all blindness of Heart, from pride, bain-qlorp and
Hypocrisy, from enbp, hatred and malice, and all uncharita-
bleness,
Good Lord deliver us.
From fornication and all other deadly sin; and from all the
Decetts of the World, the flesh anvd the debil,
Good Lord deliver us.
’
L’ ESTRANGE. K
1380 THE LITANY.
ΟΥ̓ΑῚ: From lightning and tempest, from plaque, pestilence and
: famine, from battle and murder, and from sudden
death,
Good Lord deliver us.
From all sedition and priby conspiracy, Π & 2 Β. of Edw. 6.
from the tprannp of the bishop of Wome, and all His de-
testable enormities,| from all false doctrine and heresy,
from Hardness of Heart and contempt of Thy word and
commandment,
Good Lord deliver us.
Gp the movsterp of Dhv Holy incarnation, bo Why holy
natibity and circumcision, by ΤΡ baptism, fasting and
temptation,
Good Lord deliver us. ;
4305 Thp agony anvd bloody stueat, by Chp cross and passion,
by ΤΡ» precious death and burial, by Thy glorious resur-
rection and ascenston, and bp the coming of the 7801»
Ghost,
Good Lord deliver us.
In all time of our tribulation, fn all time of our foealth, in 90
the hour of death, and in the dap of judgment,
Good Lord deliver us.
@Ae sinners Vo beseech Chee to Hear us, @ Lord Gov, and
that it map please Dbhee to rule and gobern Dhp bol
Church unibersal in the right Hap,
We beseech Thee to hear us good Lord. |
That it map please Thee to keep and strengthen in the true
foorsbipping of Thee, in righteousness and holiness of life,
hp serbant our most aracious king and gobernor,
We beseech Thee to hear us good Lord.
That tt map please Chee to rule his heart tn Ὁ» faith, fear,
and lobe, and that be map ebermore habe afftance in Dhee,
and eber seek Thy honour and glory,
We beseech Thee to hear us good Lord.
That it map please Chee to be His defender and keeper, gibing
Him the bictorp ober all his enemies,
We beseech Thee to hear us good Lord.
Ghat it map please Thee to illuminate all bishops, pastors
[Sc. Lit. “presbyters”] and ministers of the Church, with
true Rnofoledge and understanding of ἢ» Mord; and that
THE LITANY. 131
both bp their preaching and libing, they map set it forth and CHAP.
shew it accordingly,
We beseech Thee to hear us good Lord.
Ghat it map please Whee to endue the lords of the council,
and all the nobility Mith qrace, Wisdom and understanding,
We beseech Thee to hear us good Lord.
Ghat it map please Thee to bless and keep the magistrates,
gibing them grace to execute justice, and to maintain truth,
We beseech Thee to hear us good Lord.
That it may please Thee to bless and keep all Thy people,
We beseech Thee to hear us good Lord.
Ghat it map please Whee to gibe to all nations, unity,
peace, and concord,
We beseech Thee to hear us good Lord.
Chat it map please Thee to gibe us a Heart to lobe and dread
Thee, and diligently to libe after Thy commandments,
We beseech Thee to hear us good Lord.
That it map please Whee to gibe to all Dhp people increase of
qrace, to hear mecklp Thy ford, and to recetbe it With pure
affection, and to bring forth the fruits of the spirit,
We beseech Thee to hear us good Lord.
That it map please Whee to bring into the fap of truth, all
guch as Habe erred and are deceibed,
We beseech Thee to hear us good Lord.
That it map please Thee to strengthen such as do stand, and
to comfort and help the Meak-hearted, and to raise up them
that fall, and finally to beat Down Satan under our feet,
‘We beseech Thee to hear us good Lord.
That it map please Whee to succour, help, and comfort all
that be in Danger, necessity and tribulation,
We beseech Thee to hear us good Lord.
That it map please Thee to preserbe all that trabel by land
οὐ bp heater, all Momen labouring of child, all sick persons
and poung children, and to she Thp pity upon all pri-
goers and captibes,
We beseech Thee to hear us good Lord.
That it man please Whee to defend and probide for the father-
less children and widows, and all that be desolate and
oppressed,
We beseech Thee to hear us good Lord.
K 2
182 " THE LITANY.
CHAP. Chat tt map please Chee to habe merey upon all men. 91
ex We beseech Thee to hear us good Lord.
Chat it map please Thee to forgibe our enemies, persecutors α
and slanderers, and to turn their hearts.
We beseech Thee to hear us good Lord.
That it may please Thee to gibe and preserbhe to our use the
kindly fruits of the earth, so as in Yue time Me map enfop
them.
We beseech Thee to hear us good Lord.
That ft map please Thee to gibe us true repentance, to forgtbe
us all our. sins, neqligencees and iqnorances, and to endue
us foith the qrace of νυν holy Spirit, to amend our libes
according to Thy holy ford.
We beseech Thee to hear us bt Lord.
Son of (ποὺ, foe beseech Whee to hear us.
Son of God, we beseech Thee to hear us.
® DLamb of God that takest aap the sins of the World,
Grant us Thy peace.
® Lamb of God that takest afvap the sins of the world,
Have mercy upon us.
® Christ hear us.
O Christ hear us. H
Lord habe mercy upon us.
Lord have mercy upon us.
Christ Habe mercy upon us.
Christ have mercy upon us.
Lord habe mercy upon us.
Lord have mercy upon us.
Our father Mbich art in heaben, &c.
And lead us not into temptation,
Gut deliber us from ebil, Amen.
The Versicle.
(9 Lord deal not With us after our sins.
The Answer.
Neither refoard us after our iniquities.
Let us pray.
09 Gov, merciful ffather, that desptsest not the sighing of
a contrite heart, nor the desire of such as be gorrofful, merct-
fully assist our prapers that foe make before Chee in all our
THE LITANY. 133
troubles and adbersities fobensoeber they oppress ug. And ΘΗ ΑΔΑΡ.
qractously hear us, that those evils, δίς the craft and sub- —~
tilty of the debil ov man forketh against us be brought to
nought, and by the providence of Thy goodness they map be
Dispersed, that Me Thy serbants being Hurt by no persecu-
tions, map ebermore give thanks unto Thee in Thy holy
Church, through Yesus Christ our Lor.
O Lord arise, help us, and deliver us for Thy Name’s sake.
@ Gov foe habe heard With our ears, and our fathers habe
declared unto us, the noble Works that Chou didst tn their
days, and in the old time before them.
O Lord arise, help us, and deliver us for Thine honour,
Gilorp be to the ffather, and to the Son, &c.
As it was in the beginning, ts no, &c.
Prom our enemies defend us 69 Christ.
Graciously look upon our afflictions.
Pitifully beholy the sorrofs of our hearts.
Mercifully forgive the sins of Thy people.
PFabourably Hith mercy hear our prayers.
O Son of David have mercy upon us.
92 oth now and eber bouchsafe to bear us, 68 Christ.
Graciously hear us, O Christ, graciously hear us, O
Lord Christ.
The Versicle.
(9 Lord let Thy merep be shetved upon us.
The Answer.
As foe do put our trust in Thee,
Let us pray.
Ce humbly beseech Thee, 60 sFather, mercifully to look
upon our infirmities, and for the glory of ἢ» Name’s sake
turn from us all those ebils that fe most righteously habe
Heserbed, and qrant that in all our troubles fe map put our
fobole trust and confidence in Thy mercy, and evermore serbe
Thee in holiness and pureness of living, to Thy Honour any
qlorp, through our only {¥ediator and Adbocate Fesus
Whrist our Lord. Amen. [1 B. Edw. VI.: “ Here follows
the prayer of St. Chrysostom, and no others.’’] .
134: THE LITANY.
CHAP.
IV. A Prayer for the King’s Majesty.
Thisprayer ΟΝ Word our Heavenly 4Father, δία and mighty, Bing of
soe! Rings, Word of lords, the only Ruler of princes, fobich dost
and 2 5. οἴ from Dhy throne behold all the dwellers upon the earth, most
heartily foe beseech Chee With Τ᾿» fabour to behold our most
qractous sobereiqn lord, and 90 replenish him with the qrace of
hp holy Spirit, that he may alway incline to Thy will,
and foalk in Thy Map, endue Him plentifully with Heabentp
gifts, qrant Dim tn Health and wealth long to libe, strengthen
him, that he map banquish and obercome all bis enemies, and
finally after this life De map attain eberlasting fop and
felicity, through Gesus Christ our Lord. Amen.
[Scotch Lit.| A Prayer for the holy Clergy.
Omittedin Almighty and eberlasting Crov, hich only Morkest great
of av VL marbels, send dofon upon our bishops and curates, and all
put isex- congregations committed to their charge, the healthful spivit
cient MS. of Chy quate, anv that they map truly please Ghee, pour
upon them the continual de of Chp blessing: grant this, 69
Low, for the honour of our Adbocate and Mediator Wesus
@hrist. Amen.
[Scotch Lit. A Prayer to be said in Ember-weeks, for those
which are then to be admitted into Holy Orders ; and is to
be read every day of the week, beginning on the Sunday
before the day of Ordination.
[Omitted Almighty God, the giber of all good αἰ, Hho of Why
Taw. VI ΠΝ Dibine probidence Hast appointed dibers orders in ΟΡ
Church, aibe Thy aqrace Me Humbly beseech Thee to all those
fobich are to be called to anp office and administration tn the
same; and so replenish them with the truth of Ohp doctrine
and innocency of life, that then map faithfully serbe before
Thee, to the glory of Phy qreat Name, and the benefit of Chp
holy Church, through Gesus Christ our Word. Amen.|
[And the Litany shall ever end with this Collect following. |
A Prayer of Chrysostom.
(2B Almighty Chor, which hast aiben us qrace at this time With
Edw. VI: , ,
This col. ONC accord to make our common supplications unto Thee, and
Y
THE LITANY, 185
dost promise that fohen tho or three be gathered together in CHAP.
σῦν Mame, Thou wilt grant thetr requests; fulfil now, 69 :
Word, the desires anv petitions of Thy servants, as map be παι
most expedient for them, qranting us in this world knofoledae lath
of Dhp truth, and in the World to come life eberlasting. Amen.
93 Obhe grace of our Lord Fesus Christ, and the lobe of (ποὺ, 2 Cor. 18,
and the fellowship of the Woly Ghost, be with us all eber- !pitted
more, Amen. : Edw. VI.]
Scotch Liturgies. For Rain, if the time require.
I O God heavenly Father, 69 Gov heavenly father, These two
whose gift it is that the rain (δίς) by Thy Son Fesus roinde
doth fall, the earth is fruitful, @hrist bast promised to all = Com-
union
beasts increase, and fishes do them that seek Thy kingdom, office in 1
B. of Edw.
multiply; send us, we beseech anv the righteousness thereof, vi.
Thee, in this our necessity,
such moderate rain and show-
ers, that we may receive the
fruits of the earth, to our com-
fort, and to Thy honour,
all things necessarp to their
bodily sustenance; send us
foe beseech thee, in this our
necessity, such moderate rain
and shofvers, that Me map re-
through Jesus Christ our cetbe the fruits of the earth to
Lord. Amen. our comfort, and to Thy ho-
nour, through Gesus Christ
our Lordy, Amen.
For fair Weather.
@ Lord Choy, Mhich for the sin of man dst once Drofon all
the fworld, except eight persons, and afterwards of ΟΡ great
mercy Dist promise neber to destrop tt so again; fe humbly
beseech Ghee, that although We for our iniquities habe foorthilp
Deserbedzthis plaque of rain and haters, pet upon our true re-
pentance, Thou foilt send us such foeather, Mherebp fe map
recetbe the fruits of the earth in due seagon, and learn both by
σῦν punishment to amend our lives, and for Thp clemency
to gibe Whee praise and glorp, through Gesus Christ our
Lord.
In the time of Dearth and Famine.
(Ὁ (ποὺ heabenly fFather, tohose atft it ts that the ratn doth
fall, the earth ts fruitful, beasts increase, and fishes d0 mul-
tiply, beholy foe beseech Thee, the afllictions of Chp people,
136 THE LITANY.
CHAP. and grant that the scarcity and dearth (obich fue do ποία most
fustly suffer for our iniquity) map through Thy goodness he
mercifully turned into cheapness and plenty, for the lobe of
Hesus Christ our Lord, to Mhom With Thee and the Wolp
Gibhost, be praise for eber. Amen.
[2 B. of Edw. VI. Or thus. @ Grod merciful fFather, who
in the time of Gliseus, the prophet, dist suddenly turn in
Samaria great scarcity and dearth into plenty and cheapness,
and extreme famine into abundance of bictual ; babe pity upon
us that nolo are punished for our sing Mith Ithe adbersitp,
increase the fruits of the earth bo Thy heabenlp benediction ;
and qrant that foe recefbing Ghy bountiful ltberality, map
use the same to Whp glory, our comfort, and relief of our
needp neighbours, through GYesus Christ our Lord. Amen.|
In the time of War.
Φ Almiabty ὁποὺ, Bing of all Rings, and Grobernor of all -
things, fobose pofeer no creature fs able to resist, to fohom it
belongeth justly to punish sinners, and to be merefful to them
that truly repent; Sabe and δε θεν us, Me Humbly beseech
Thee, from the hands of our enemies, abate their pride, assuage
theic malice, and confound their debices, that foe being armed
With Thy Vetence, may be preserbed ebermore from all perils, to
glorify Hhee δίς art the onlp giber of all bictorp, through the
merits of Chp only Son BYesus Christ our Low. Amen.
In the time of any common Plague or Sickness.
® Almiadty God, (δίς tn Chp torath, tn the time of Ring
Wabiy, vidst slap with the plaque of pestilence threescore and
ten thousand, and pet remembering Thy mercy, vist sabe the
rest, habe pity upon us miserable sinners, that now are bisited
With qreat sickness and mortality, that like as Thou didst then
command Thine Anael to cease from punishing, so it map
please Dbhee to fithdraf from us this plaque and qriebous
sickness, through Fesus Christ our Lord. Amen.
(9 (ποὺ, fohose nature and property is eber to Habe mercy,
and to forgibe, receibe our Humble petitions ; and though foe be
tied and bound ith the chain of our sing, pet let the pitifulness
ell ee κ- ἂ
THE LITANY. 137
of Thy great mercy loose us, for the honour of Yesus CHAP.
Christ's sake our JHedfator and Adbocate. Amen.
A Thanksgiving for Rain.
1 @® (ποὺ our heavenly father, who by Thy qractous probi- Avi these
dence Dost cause the former and the latter rain to Deseend upon givines
the earth, that it may bring forth fruit for the use of man, for τιον κι,
gibe Chee humble thanks that it hath pleased Whee in our qreat- not extant
est necessity, to send us at the last a fopful rain upon Thine mer litur-
inbevitance, and to refresh it δεῖν it fas dep, to the qreat ἢ
comfort of us Chp untworthy serbants, and to the glory of Chp
holy Name, through Thy mercies in FYesus Christ our Word.
Amen.
A Thanksgiving for fair Weather.
(9 Lord Gov, Who hast fustly Humbled us by Thp late
plaque of fmmoderate rain and foaters, and in hp merey hast
reliebed and comforted our souls by this seasonable and blessed
change of foeather; foe praise and glorify Thy holy Name for
this Thy mercy, and foill alans declare Thy lobing kindness
from generation to generation, through GYesus Christ our Lord.
Amen.
A Thanksgiving for Plenty.
@ most merciful fFather, which of Chp gracious goodness
Hast heard the debout prapers of Chip Church, and turned our
Dearth and scarcity into cheapness and plenty, Me gibe Whee
Humble thanks for this Dhy special bounty, beseeching Thee
to continue this Dhp lobing kindness unto us, that our land
map piel¥ us her fruits of increase, to Ohy glory and our
conifort, through Gesus Christ our Lord. Amen.
A Thanksgiving for Peace and Victory.
® Aliniahty Ghov, Which art a strong tofver of Vefence unto
Thp serbants against the face of their enemies, fe pield Thee
praise and thanksaibing for our deliberance from those great
and apparent Yanaers foherewwith fe foere compassed; foe ac-
knowolevae it Thy goodness, that foe here not delibered ober as
a prep unto them, beseeching Thee still to continue such Thy
mercies towards us, that all ihe World man know that Thou
138 THE LITANY.
CHAP. art out Sabiour and mighty deliberer, through Gesus Christ
our Lory. Amen.
A Thanksgiving for Deliverance from the Plague.
(Ὁ Lord Gov, which hast Mounded us for our sing, and con-
sumed us for our transaressions, bo ΤΌ» late heabp and
Dreadful hisitation, and now tn the midst of fudqment remem:
bering merep, bast redeemed our souls from the faos of
death; foe offer unto Thy fatherly goodness ourselbes, our
souls, and bodies, δίς Chou hast velibered, to be a libing
sacrifice unto Whee, alaps praising and magnifying Dhp
mercies tn the midst of the congregation, through Gesus Christ
our Lord. Amen.
Or this.
Ge Humbly acknofoledge before Chee, 69 most merciful
Sather, that all punishments fohich are threatened in Chp lato,
miabt justly babe fallen upon us, by reason of our manifold
transgressions and hardness of heart: pet seeing ft hath pleased
Ghee of Ahy tender merep, upon our foeak and untoorthp
Humiliation, to assuage the nofsome pestilence foberetoith for
lately Habe been sore afflicted, and to restore the botce of {0}
and health into our dhoellings; foe offer unto Chp Wibine
Majesty the sacrifice of praise and thanksaibing, lauding and
magnifping ΤῸ glorious same for such ΟΡ preserbation
and providence ober us, through Fesus Christ our Word.
Amen.
95
™ Me |
pe
97
A
ANNOTATIONS
UPON
CHAPTER IV.
(A) Catechising part of the evening office. The want thereof the cause of CHAP.
lV.
heresies. Judgment of the synod of Dort. Sermons were, in the primi-
tive Church, part of the evening office. Evening prayer, why so called.
An ancient evening hymn. (B) The doxology of the Pater Noster,
why omitted in our service. (C) A necessary rubric added by the Scotch
liturgy. (D) Athanasius’s Creed, falsely so called, yet ancient, and ex-
tant in anno 600 after Christ. (E) Litanies ancient; in the Western
Church long before Mamercus. Reformed by Gregory the Great; ours
whence derived ; the gesture proper for it. (F) Wednesdays and Fri-
days, why days of fastings. Stations, what, and why so called. Tertul-
lian cleared. (G) Forgiving our enemies, a peculiar of Christianity.
The Jewish and Romish practice contrary to it. (H) Repeated prayers
most powerful. (1) The thanksgivings for rain, &c. a necessary reforma-
tion.
An order for evening prayer.| Though evening service
varieth not much from that of the morning, yet doth it
afford something which obligeth our consideration. For
(what is too much forgot) I must remind you that there is
an evening service before evening prayer. “The curate of
every parish, or some other at his appointment, shall diligently
upon Sundays and holy days, half an hour before evening
prayer, openly in the church instruct and examine so many
children of his parish sent unto him as the time will serve,
and as he shall think convenient, in some part of the Cate-
chism?.” The same rule is observed by the Belgic Church? ;
and so did the Palatine divines advise at the synod at Dort°,
that it should be an afternoon exercise, with this positive re-
solution: non dubitamus, cur tot hereses, et nova dogmata
locum passim inveniant, causam vel maximam esse, catechiza-
* Rubrie after Confirmation. Ὁ Canon 68. © Act. Synod., Ῥ. 31.
140 ANNOTATIONS UPON CHAPTER IV.
CHAP. tionis neglectum: “we are confident that the neglect of cate-
‘_ chising is the main cause of so many heresies and novel
doctrines which infest the Church.” I wish they of the
Presbyterian inclination would more listen to these their
friends, and if not for conformity’s, yet for Christianity’s
sake, not suffer preaching so totally to usurp and justle out
this most necessary office; that as an inmate to expel the
right owner, the afternoon sermon hath not that countenance
of authority in our Church which catechising hath, this being
settled by express rule, that only tolerated or entering in by
remote implication ; and though late custom hath invested it
with an honour commensurate with and equal to that of the
morning sermon, sure I am it was of minor reputation in the
Apostolic and next succeeding ages. So that Mr. Thorndike*
demands “to see what place these afternoon sermons had im
the public service of the ancient Church.” If by Church he
intendeth the Catholic and universal Church, or the greatest
and most considerable parcels of it, that place I conceive can- 98
not be found, nor is there any mention thereof any where,
Czesarea of Cappadocia, and Cyprus only excepted: of these
Socrates® thus: Cesaree Cappadocie, et in Cypro, die Sab-
batis et Dominica semper sub vesperam, accensis lucernis, pres-
byteri et episcopi Scripturas interpretantur : “ at Cesarea of
Cappadocia, as also at Cyprus on the Sabbath and Lord’s
day, always at candle-light in the evening, the presbyters
and bishops interpret the Scriptures.” And this I take it is
the reason why St. Basil (who was bishop of that Czesarea)
preached so many homilies (evidently the second, seventh, and
ninth of his Hexaemeron) at the evening. Now as this testi-
mony of Socrates chalketh out the place of the afternoon
sermon to be the same with that in the morning, viz. after
the reading of the Scriptures, so doth it imply that the cus-
tom was nowhere taken up but there; and that in other
places preaching at evening service was but occasional and
arbitrary, not stated as parcel of the office. Let it not be
thought that I here endeavour to disparage that ordinance of
preaching, an ordinance so often instrumental to the conver-
sion of souls. No, my only design is‘to commend the other
4 The Service of God at Religious 6 Hist., lib. ix. ο. 21.
Assemblies, p. 405. |p. 375, ed. Oxon. ]
ANNOTATIONS UPON CHAPTER IV. 141
duty to more frequent practice: a duty without whose pre- CHAP.
elementation sermons themselves edify very little.
Evening prayer.| The office catechistical being past, even-
ing prayer is to begin. But why not afternoon, rather than
evening prayer? I answer, because then the sun, and conse-
quently the light, begins to decline. It seems the Greek
Church had two services in the afternoon, one at our three,
their nine, and another at the close of the evening, as ap-
peareth by the council of Laodicea, can. 18, decreeing, περὶ
τοῦ, τὴν αὐτὴν λειτουργίαν τῶν εὐχῶν πάντοτε, Kal ἐν ταῖς ἐν-
νάταις, καὶ ἐν ταῖς ἑσπέραις ὀφείλειν γίνεσθαι ; “that the same
service of prayers ought to be made use of both at the ninth
hour and at evening.” This “at evening” was at candle
lighting, whence the prayers appropriated to it were λυχνικαὶ
εὐχαὶ, as the psalms λυχνικοὶ ψαλμοὶ, or ὕμνοι τοῦ λυχνικοῦ,
“ candle-light hymns:” the reason is, because when the can-
dles were first lighted their mode was to glorify God with an
hymn, one form whereof is still extant in these words: φῶς
ἱλαρὸν ἁγίας δόξης ἀθανάτου πατρὸς, οὐρανίου, ἁγιοῦ, μάκαρος
᾿Ιησοῦ Χριστὲ" ἐλθόντες ἐπὶ τοῦ ἡλίου δύσιν ἰδόντες φῶς ἑσπέ-
ρίνον, ὑμνοῦμεν πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα Θεοῦ. Αξιος
εἶ ἐν πᾶσι καιροῖς ὑμνεῖσθαι φωναῖς ὁσίαις υἱὲ Θεοῦ, ζωὴν ὁ
δίδους" διὸ ὁ κόσμός σε δοξάζει: “ blessed Jesus Christ, Thou
cheerful brightness of the holy immortal glory of the heavenly
and holy Father; when the sun is set, no sooner do we be-
hold the evening light to shine than we glorify the Father,
Son, and Holy Ghost. Son of God, giver of life, Thou art
worthy at all times to be praised with holy voices, therefore
the whole world doth glorify Thee.” ‘This is that eucharis-
tical hymn whereof St. Basilf thus: ἔδοξε τοῖς πατρᾶσιν
ἡμῶν, μὴ σιωπῆ THY χάριν τοῦ ἑσπερινοῦ φωτὸς δέχεσθαι,
ἀλλ᾽ εὐθὺς φανέντος εὐχαριστεῖν, λέγοντες αἰνοῦμεν πατέρα, καὶ
υἱὸν καὶ ἅγιον πνεῦμα Θεοῦ: “our fathers thought meet not
silently to pass by the benefit of this evening light, but, as
soon as it appeared, presently they gave thanks, saying,
Glory be to the Father, and to the Son, and to the Holy
Ghost.” He that desireth to see more of this particular may
resort to the same fountain whence I had it, the late learned
primate de Symbolis, which being so excellent a piece, and
f Ad Amphiloch., ο. 29,
142 ANNOTATIONS UPON CHAPTER IV.
CHAP. so undoubtedly his, I cannot but wonder why Dr. Barnard
“— in his first and second catalogue of his works omitted it.
The priest shall say.| But when? At the beginning of
evening prayer? I confess I have known the practice so, and
have heard it hath been positively enjoined by a learned
bishop and great ceremonialist, that evening prayer should
begin with the Lord’s Prayer. But the rule of the Church
is express to the contrary; for in the rubric before morning
prayer it is ordered thus: “ At the beginning both of morn-
ing prayer, and likewise of evening prayer, the minister shall
read with a loud voice some one of these sentences that fol-
low,” &c. So that clearly the sentences, exhortation, con-
fession, and absolution, must begin the evening, as well as
the morning prayer.
For Thine is the kingdom, &c.] This doxology not beings
affixed to the Lord’s Prayer, as St. Luke represents it to us,
and being omitted in very ancient manuscripts of St. Mat-
thew’s Gospel, learned men conjecture, a Grecis ad Evangel
textum ascriptam fuisse ex liturgiis aut solemni aliogui con-
suetudine®, “it was transplanted out of the liturgies of the
Greek Church, or some such solemn usage into the text of
the Gospel.” So Lucas Brugensis, in his Varie Lectiones ;
of the same mind are Beza, Grotius, and most learned men ;
probably enough, for the Greek Church ever had it in her
liturgies, as is evident from Clemens’s Constitutions, lib. iit.
c. 18, from Chrysostom, Theophylact, and others, who com- 99
ment upon it. And the Latin Church as constantly omitted
it, which is the very true reason why it is left out in ours;
complying more with the Western than the Eastern forms.
. Scotch Int. “Then shall follow,” &c.| A very necessary rubric. C
For though use and custom had stated in our Churches a prac-
tice conformable to it, annexing those prayers to the morning
and evening service, yet the want of express rule for its esta-
blishment, left our liturgy, in this point, not altogether in-
obnoxious to exceptions. The morning and evening services
constitute offices distinct from the litany and communion,
offices diurnal and of daily duty, and consequently they ought
to have all their parts complete, perfect, and entire. But these
5 [Ex quali angelice salutationi χῶν ἡμῶν. Waltoni Bibl. Polyglott.,
adnectunt ὅτι σωτῆρα ἔτεκες τῶν ψυ- tom. Vi. ]
ANNOTATIONS UPON CHAPTER IV. 143
offices, as they are bounded with these words, “ Thus endeth cHAp.
the order of morning and evening prayer throughout the whole Lh
year,” want first a fit prayer for the king. If that versicle
of “O Lord save the king” be urged against me, I answer,
that short versicle doth not fit the latitude of our obligations
to him, nor of those temporal advantages we desire to enjoy
under him, nor of his personal qualifications, as man, as
father, as king, as Christian, to all which our prayers ought
regularly to relate, and which are considered in the litany,
collects. Secondly, they want the dimissory benediction of
the priest ; and it looks like a solecism, for a religious assem-
bly to break off abruptly, as it were in the midst of sacred
employment, and for the people to depart without a benedic-
tion. ‘The premises well weighed, this rubric was very per-
tinently inserted.
D Quicunque vult.| The tradition is current, that this creed
was composed by Athanasius, and sent to Pope Julius, as an
account of his faith. But the learned Vossius" endeavoureth
by many arguments to demonstrate that it is a mere fiction,
and that Athanasius could not in all probability be the author
thereof. ‘The reliances of his assertion are, first, it rarely oc-
curreth in any ancient manuscript of that father’s works,
and where it doth, it hath not Athanasius’s name affixed to it.
Secondly, that neither Nazianzen, Basil, Chrysostom, nor any
other of the primitive fathers give any account of it. Thirdly,
that had it been extant and owned for Athanasius’s com-
posure, anno 777, or thereabout, when the controversy con-
cerning the procession of the Holy Ghost was so eagerly
debated between the East and Western Church, the Western
should have needed none other argument or testimony to
produce against her antagonist, than this very creed, in re-
spect of Athanasius’s so high reputation in that Church.
Lastly, that there is seldom mention of it until about a thou-
sand years after Christ. These are the reasons persuading
that judicious man that the tradition is fabulous. And it is
likely enough to be so; for the late reverend primate’, (that
great inquirer into ancient rarities,) in one very old manu-
script observed it ascribed to a triumvirate, Eusebius, Dio-
nysius, and a nameless third; in another belonging to King
h De Tribus Symbol., dissertatio 2. 1 Usserius, ubi supra.
144 ANNOTATIONS UPON CHAPTER IV.
ΟΕ AR, /Mthelstan, about the year 924, it is called Fides Sancti Atha-
— nasu, “The Creed of St. Athanasius.” In another, ancienter
far than the other two, it is called Symbolum Fidei Catholice,
“The symbol of the Catholic faith,” without any name affixed.
Now this last bemg written in capital letters, the primate
thence inferreth Gregori I. tempore non fuisse recentius ; it was
(meaning the MS.) “at least as old as the age of Gregory the
Great;” and if so, the creed itself must be elder, and then be the
author who he will, satisfaction it is enough that it is ancient,
This creed was formerly appropriated to high festivals only ;
but that by repeating it every month, it might become the
more familiar to the people, these days of the Apostles and St.
John Baptist were inserted.
The Litany.| Our sacred addresses and applications tor
God are quadripartite, fourfold, all comprehended in one
verse of the Apostle, 1 Tim. ii. 1, where first there is δέησις,
“ supplication,” deprecation, a praying to be delivered from
dangers ghostly and bodily, such as is the litany. Secondly,
προσευχὴ, petition, apprecation, an invocation of ‘divine bles-
sings and benefits upon ourselves. Thirdly, ἔντευξις, “ inter-
cession,” an importuning the throne of grace in the behalf of
others. Lastly, εὐχαριστία, thanksgiving for blessings re-
ceived either by ourselves or others. Did not this sufficiently 100
warrant sacred litanies, we might derive authority from the
last petition of the Lord’s Prayer, “ Deliver us from evil.”
To which pattern of our Saviour, and precept of His Apostle,
the primitive Church began early to conform. The τὸ νῦν
and first moment of their admission into the classis of divine
offices is difficult to define; that these litanies made a distinct
part of the liturgy in St. Augustine’s time is evident, for
enumerating the several parcels thereof, he expostulateth,
Quando non est tempus cantandi in Ecclesia, nisi cum legitur,
aut disputatur, aut antistites clara voce deprecantur, aut com-
munis oratio voce diaconi indicitur*? ‘ What space is free from
singing of psalms in the Church, unless it be when the lessons
are reading, or the sermon preaching, or the priests are re-
hearsing the litany aloud, or common prayer is enjoined by
the mouth of the deacon?” To ascend up unto St. Cyprian’
he testifieth as much of his time. Pro arcendis hostibus et
k Epist. 119. [55. ord. πον. 1 Epist. ad Demetrian,
ANNOTATIONS UPON CHAPTER IV. 145
imbribus impetrandis, et vel auferendis, vel temperandis ad-
versis, rogamus semper et preces fundimus: “for deliverance
from our enemies, for rain in time of droughts, for the re-
moving or moderating of our afilictions we constantly pray.”
Senior to St. Cyprian, Tertullian™ : Quando non geniculationi-
bus nostris, et jejunationibus nostris siccitates sunt depulse ?
“Tell me the time when by our kneelings and fastings
droughts are not changed into moisture?” In the Greek
Church they moved somewhat slower, not entering until about
the year 300. In the days of Gregory Thaumaturgus, who
flourished about the year 260", St. Basil tells the Neoce-
sarians there were not any such things as litanies known, and
his telling them so, implieth that in his own time they had
made their entry. By what hath already been said, Mr.
Cartwright’s° mistake seems gross enough in founding the
first rise of litanies upon Mamercus, bishop of Vienna. He,
if he did any thing in their establishment, probably went no
further than the reviewing of antecedent litanies, and dis-
posing them into a form agreeable to Vienna’s sad condition,
and the assigning three days before Ascension for that service.
As did also the council of Aurelia after him, can. xxii. Next
Mamercus comes in Gregory the Great, the supposed author
of the great litany, (that of Mamercus being styled the less,)
and most probably so he was ; but the sneezing sickness being
decried by all learned men as fabulous, and so it was no
motive or inducement to the work, some other cause must
be assigned, which perhaps might be some rage of contagious
pestilence, or else it may be conjectured to have been com-
piled upon the general score of reformation. For Gregory,
observing in the several offices of divers Latin Churches many
things which give cause of dislike, some being vain, some
unapt, some scarce making out sense, he presently applied
himself to consider of, and compare them all together, and so
to compile a liturgy of the most choice pieces extracted from
them, which he performing left as a legacy to his successors,
which was at first owned as the proper service of the Romish
Church. Part of this liturgy was the great litany, which con-
tained the very quintessence of all former models, with ad-
m Ad Scapulam. ° (Cartwright, book i. See Hooker,
n Epist. 63. book νυ. c. 41. ]
L’ESTRANGE. L
CHAP,
Ev,
146 ANNOTATIONS UPON CHAPTER IV.
CHAP. ditions of his own, some for the better, and some for the
worse, and these rather the blemishes of his times, than of
himself. That age wherein he lived was none of the learned-
est, but declined much towards ignorance, which is worthily
styled the mother of blind devotion, or superstition. This ig-
norance soon brought in the mvocation of saints, an error
which began to be whispered in the writings of others some
few years preceding, but never durst shew itself γυμνῇ τῇ
κεφαλῇ, “ bare-faced,” in the service of the Church, until this
Gregory led it in; who over facile to credit misreported
miracles (as his Dialogues demonstrate) was made susceptible
of any error which presented itself under the shape of devo-
tion, and consequently of invocation of saints. He there im-
bibing this fallacious opinion, acted agreeable to its princi-
ples, and after the address to the sacred Trinity inserted in
the litany an application, first to the Virgin Mary, next to
the Archangels and Angels, then to the Apostles, martyrs,
confessors, and virgins, bestowing upon every one an ora pro
nobis, nominally applied.
As for the litany used in our Church, a very near resem-
blance it hath with that devised by St. Gregory, if he were
the author of the “ Sacramentary,” as Iam prone to believe he
was. The first part of it, whose responsory terminations are
“ Have mercy upon us,” seems to be an exemplification of
the most ancient forms, for in those liturgies extant under
the names of misreputed authors, which nevertheless retain
some relics of remote antiquity, Κύριε ἐλέησον is the great in-
gredient into the litanies : between these and the deprecatory
part, immediately before “ Remember not Lord our iniqui-
ties,’ &c. grew that excrescence of misguided zeal, and the
forementioned address to the saints, which our Church
worthily expunged. Those answers of “ Good Lord deliver
us,” vary little from the ancient mode. Those of “ We
beseech Thee to hear us, good Lord,” pretend a near con-
formity to that model mentioned in the Clementine Con-
stitution’, and which answereth in substance to our prayer
for the whole state of Christ’s Church: for that συναπτὴ
καθολικὴ, or “ Catholic Collect,” as it is styled in the old
liturgies, which was a prayer for the Catholic Church, was
P Lib. viii. c. 5, 6, 10.
101
ANNOTATIONS UPON CHAPTER IV.
147
essentially the same with ours in the Communion Office, and CHAP.
differed in fashion only, being rehearsed litany-wise. Part of
that prayer, so far as may conduce to make good my title, or
may declare the alliance of that service with our litany, I
‘shall here subjoin, and the rather, because to my apprehen-
sion those ancient Constitutions have not many parcels of
farther extraction.
Ὑπὲρ τῆς ἐκκλησίας ταυτῆς
καὶ τοῦ λαοῦ δεηδώμει.
Ὑπὲρ πάσης ἐπισκοπῆς;
παντὸς πρεσβυτερίου, mets
τῆς ἐν Χριστῷ διακονίας, καὶ
ὑπηρεσίας παντὸς τοῦ πληρώ-
ματος τῆς ἐκκλησίας δεηθῶ-
μεν ὅπως 6 Κύριος πάντας
διατηρήσῃ καὶ διαφυλάξῃ.
Ὑπὲρ βασιλέων καὶ τῶν ἐν
ὑπεροχῇ δεηθῶμεν, ἵνα εἰρην-
εύωνται τὰ πρὸς ἡμᾶς" ὅπως
ἥρεμον καὶ ἡσύχιον βίον ἔχον-
τες, διάγωμεν ἐν πάσῃ εὐσε-
βείᾳ καὶ σεμνότητι.
Ὑπὲρ τῶν ἐν ἀῤῥωστίᾳ ἐξε-
ταζομένων ἀδελφῶν ἡμῶν δεη-
θώμεν. ὅπως ὁ Κύριος ῥύσηται
αὐτοὺς πάσης νόσου καὶ πάσης
μαλακίας, καὶ σώους ἀποκατασ-
τήσῃ τῇ ἁγίᾳ αὐτοῦ ἐκκλησίᾳ.
Ὑπὲρ πλεόντων καὶ ὁδούπο-
ρούντων δεηθώμεν.
Ὑπὲρ τῶν ἐν μετάλλοις, καὶ
ἐξορίαις, καὶ φυλακαῖς καὶ
δεσμοῖς ὄντων διὰ τὸ ὄνομα
τοῦ Κυρίου δεηθῶμεν.
Ὑπὲρ τῶν ἐν πικρᾷ δουλείᾳ
καταπονουμένων δεηθῶμεν.
Ὑπὲρ τῶν διωκόντων ἡμᾶς
διὰ τὸ ὄνομα τοῦ Κυρίου δεηθῶ-
μεν ὅπως ὁ Κύριος πραὔνας
Let us pray for this Church
and for the people.
Let us pray for the whole Constitut.,
order of bishops, for all pres-
byters, for all deacons and
ministers of Christ, and for
the whole family of the Church,
that God would preserve and
keep them.
Let us pray for kings, and
all in high places, that under
them being peaceably and
quietly governed, we may spend
our days in all godliness and
honesty.
IV.
Let us pray for our brethren Cap. 10.
afflicted with sickness, that the
Lord would please to free them
from their diseases, and re-
store them in perfect health to
His Church.
Let us pray for those that
sail by water or travel by land.
Let us pray for those that
are condemned to mines, to
banishment, to imprisonment
and bonds for the name of the
Lord.
Let us pray for those that
are oppressed.
Let us pray for those that
persecute us for the Lord’s
sake, that He would abate
42
148
CHAP. τὸν θυμὸν αὐτῶν διασκεδάσῃ
Cap. 18.
τὴν καθ᾽ ἡμῶν ὀργὴν.
Ὑπὲρ τῶν ἕξω ὄντων καὶ
πεπλανημένων δεηθῶμεν, ὅπως
ὁ Κύριος αὐτοὺς ἐπιστρέψηη.
Ὑπὲρ χηρῶν καὶ ὀρφανῶν
δεηθώμεν.
Ὑπὲρ τῆς εὐκρασίας τῶν
ἀέρων, καὶ τελεσφορίας τῶν
καρπῶν δεηθῶμεν.
ANNOTATIONS UPON CHAPTER IV.
their rage, and confound all
their devices against us.
Let us pray for all those that
err and are deceived, that God
would bring them into the way
of truth.
Let us pray for all widows
and orphans.
Let us pray for seasonable
and temperate weather, that
we may receive the fruits of
the earth.
As for the so frequent repetition of “ Lord have mercy 102
upon us,” in all probability Christianity did not devise it new,
but imitated elder patterns, I mean that mode of the hundred
and thirty-sixth Psalm, where “for His mercy endureth for
ever,” is iterated no less than seven and twenty times, and
which versicle was used litany-wise (that is, returned by the
people) in the service of the temple, as is evident 1 Chron.
xvi. 41, and 2 Chron. ix. 13.
The gesture proper to this service must be kneeling. This
is manifest by the rubric belonging to Commination, where
the litany is appointed to be read “ after the accustomed man-
ner,” implying thereby both the place and posture formerly
used. Now the accustomed place was the midst of the
church, and the accustomed posture was kneeling, for so was
it appointed in the queen’s injunctions‘, and in those of
Edward VI.", “ The priests shall kneel in the midst of the
church, and sing or say plainly and distinctly the litany.”
Indeed, what fitter posture can there be than kneeling?
Excellently saith St. Chrysostom’, ἱκέτου σχῆμα καὶ γνώμην
καὶ φρόνημα τὸν εὐχόμενον ἔχειν δεῖ, “it is fit that he who
applies himself to prayer should put on the outward garb and
deportment, as well as the inward mind of a supplicant.”
What scheme suits a supplicant better than lowly kneel-
ing, and can we kneel too low at such supplications as these?
The motions of the body ought to keep pace with the affec-
tions of the soul; when this is most transported with zeal, the
members of the body must move at the same rate; the
5. Hom. in Ps, 4.
4 Injunct. 18. τ Injunct. 23.
ANNOTATIONS UPON CHAPTER IV. 149
higher the spirit soars in prayer, the lower falls the body. CHAP.
When our Saviour prayed in the garden, His first posture
was, Gels τὰ γόνατα, “fallimg upon His knees,” Luke xxii. 41;
but γενόμενος ἐν ἀγωνίᾳ, “ being brought to His agony,” and
to pray ἐκτενεστέρως, “ more ardently,” ἔπεσεν ἐπὶ πρόσωπον
αὐτοῦ, “ He cast Himself prostrate upon His face,” Matt. xxvi.
39. Now if the litany be, as certainly it is, our most fervent
resort to God, fit it is it should be made in the most signifi-
cant, that is, in the lowest posture of supplication.
- As for the exceptions made against this litany, they are so
few, and so contemptible, as I disdain to honour them with
a reply, and shall end in this true character of it; that in all
concernments, so excellently is it contrived in accommoda-
tion to our general wants, so full of Christian rhetoric and
pious raptures, as it justly deserves to be accounted a noble
parcel of our liturgy. Nor can all the cavils of malevolent
spirits balance the honour it hath acquired abroad. For Gil-
bertus Cognatus (a German, and amanuensis to the famous
Erasmus) very near a hundred years since, under this title,
Litania veteris Ecclesia, “The Litany of the ancient Church,”
presents us with a form precisely the same with ours, as then
established by act of parliament.
F On Wednesdays and Fridays.) These were, in the vdisiva
times, days of solemn assemblies, in imitation of the Jewish
practice, “I fast twice a week,” said the Pharisee, Luke xviii.
1], and the Christians did disdain to be short of them in what
might promote the honour of God. The reason given why
these two days were chosen, is, because on the one (Wed-
nesday) Judas conspired to betray his Master, and our Sa-
viour Christ: and on the other (Friday) He suffered death
upon the cross. And this is that which Clemens Alexandri-
nus‘ intendeth in these words, οἶδεν αὐτὸς καὶ τῆς νηστείας τὰ
αἰνίγματα τῶν ἡμέρων τούτων, τῆς τετράδος, καὶ τῆς παρα-
σκευῆς, 1. 6. “He knows the mystical sense of those days, the
fourth and the parasceve :” and he is the first Greek author
wherein it occurreth, unless we will resort to those Constitu-
tions of the Apostles recorded by Epiphanius, whence he bor-
roweth so much, and to which in all probability he referreth,
where he saith συνάξεις ἐπιτελούμεναι ταχθεῖσαι εἰσὶν ἀπὰ
t Strom., lib. vii.
150 ANNOTATIONS UPON CHAPTER IV.
CHAP. τῶν ἀποστόλων τετράδι καὶ TpocaBBatw" : “the Apostles or-
—— dained that there should be sacred conventions on the Wed-
nesdays and Fridays.” Nor was this observation peculiar to
the Greek Church; for Tertullian* expressly mentions, sta-
tiones quarte et sexte ferie, ‘the stations of the fourth and
sixth days of the week.” The very nomination of these days
may be enough against all contenders, to decipher to us what 103
this ancient meant by stations, viz. days of humiliation, and
the context of the place will not hear of any other construc-
tion, where pleading hard for Montanus against the Catholic
Church in the point of fasts, he appeals to herself, whether
the Apostles did ever yoke her to any such observances, and
whether the days she hath assigned for those intents were not
of her arbitrary choice: so that it being indisputably evident
that the father here intended days of humiliation, I cannot
think it probable, though very learned men have so opined;
that the word should be capable elsewhere in this author of a
sense diametrically opposite, or that it should import days of
the highest festivity and rejoicing. For where he saith, simi-
liter de stationum diebus non putant plerique sacrificiorum ora-
tionibus interveniendum, quod statio solvenda sit accepto corpore
Domini. Ergo devotum Deo obsequium Eucharistia resolvit, an
magis obligat ? nonne solemnior erit statio tua, si ad aram Dei
steteris ὁ Accepto corpore Domini et reservato utrumque sal-
vum est, et participatio beneficii, et ewxecutio officu’: “so
also of days of station; many think they must then forbear
to come to the prayers of the sacrifices, because the station is
to be dissolved by the receiving of the body of the Lord : what
then, doth the Eucharist countermand the duty due to God ?
doth it not rather oblige us to it? Shall not thy station he
the more solemn if performed before God’s Altar? the body of
our Lord being taken and reserved, both are secured, the par-
ticipation of His blessed Son, and the discharge of the duty :”
here I say some understand by stations, those days, viz. all
Sundays of the year, and all the interval between Easter and
Pentecost, on which, according to primitive custom, it was
not permitted to kneel at prayers, and these days were noted
as of singular contrariety to humiliation. The custom is ac-
" Compend. Doctrin. Υ Tertul. de Oration., c. 14.
x De Jejunio, c. 2 and 3.
ANNOTATIONS UPON CHAPTER IV. 151
knowledged, and so also is it that statio properly signifieth CHAP.
standing, but both these concessions will be improved no au
further, but only to render their interpretation a specious
fallacy. For, to my reading, statio is never by any author of
those early ages applied in reference to that custom: not in
Tertullian I am certain, no, notwithstanding his ad aram Dei
steteris. For (not to reinforce the absurdity of one word de-
noting in the same author two things so contradictory as
fasting and feasting) Tertullian tells us sfatio is of military
extraction, de militari exemplo nomen accipit ; “it borroweth
its name from military example;” if so, then not derived from
the pretended custom of standing. Now the military mode
was this; so many soldiers were ordered to be upon the re-
spective guards, there were they to continue completely armed,
and on horseback ready to receive any impression of an as-
saulting enemy ; in that posture were they to abide anciently
from morning to night, until Paulus Amilius’ observing it to
be too great a burden both for horse and man, appointed
these guards should at noon be relieved with fresh both men
and horses. Now because, according to the martial discipline,
none was permitted to depart the guard until the time pre-
fixed, Christians, who on the days of humiliation tied them-
selves as strictly to religious duty, did aptly enough impose
upon those days the name of stations. And this will conclude
sufficiently for the figurative, against the proper sense of sta-
tions. Further to illustrate Tertullian by Tertullian; else-
where remonstrating the mischievous consequences of unequal
yokes, where a Christian woman matcheth with an infidel, he
delivereth himself thus: si statio facienda sit, maritus eo die
conducat ad balnea: si jejunia observanda sunt, maritus eadem
die convivium exerceat*; “if astation be to be kept, the hus-
band may the same day lead her to the baths. If a solemn
fast must be observed, the husband may the same day make
a feast ; where statio must necessarily denote a day of hu-
miliation. For Tertullian’s design is to shew that the Church
and the husband may be at cross purposes, and to command
things contrary to each other. And the bath being, as the
mode was then, applied to luxury, was as opposite to humilia-
tion as a feast to a fast. But here it seems, say some, Ter-
2 Liv., lib. xliv. c. 33. ® Ad uxorem, lib, ii. c. 4.
152 ANNOTATIONS UPON CHAPTER IV.
ae ἔρος tullian did not consider both these under a real identity, but 104
as different things, for else one instance would have served.
To which 1 answer, true it is Tertullian doth somewhat dis-
tinguish them, the difference being this, that stations signi-
fied the less, and jeunia the more “ solemn fasts,” these con-
tinued from morning to night, and they only to the ninth
hour, or three in the afternoon, whence it is that Tertullian
calls them in a scoff stationum semi-jejunia”, “ half-fasted sta-
tions.”
Having thus, 1 hope, made a clear prospect into Tertul-
lian’s dark mind in reference to these stations, the construc-
tion of the former passage is very facile, viz. that whereas
many were scrupulous of coming to the Eucharist upon Wed-
nesdays and Fridays, lest the receiving of the elements should
prove a breaking of their fasts, which were to be continued
until three in the afternoon, Tertullian tells them they were
in the wrong, and that the Eucharist is so far from dissolving
the duty of fasting, as it makes the work more valuable in
God’s sight. But if they would not credit him, then there is
another expedient will salve both sores, viz. the taking of
the body, and reservation of it to be eaten at home ante om-
nem cibum, “ fasting,’ as he in the same book doth hint,
whereby neither the fast will be interrupted, nor the other
duty neglected.
To forgive our enemies, &c.| Amongst all the mordinate G
lusts of our corrupt nature, no one is so unreformable, so ob-
stinate, so stubborn, as hatred ; and therefore our Saviour at
His sermon upon the mount, that excellent summary of Chris-
tian institution, administereth more expressly towards the
mortification of this immortal passion, “ Bless them that curse
you,” a precept whereby the keen edge of revenge is not only
blunted, but turned the contrary way: a precept by way of
δευτέρωσις, and additional explication of the fifth petition of
the Lord’s Prayer. For lest we should imagine the whole
duty of charity towards our neighbour, lodged in a bare
remission of the injury, and an indisposition to revenge, He
extends His discipline to a higher pitch, commanding us
not only to forgive our enemies, but to love them, yea, to
bless, i. e. to wish all the good we can to those which “ curse
> De Jejun., c. 18.
ANNOTATIONS UPON CHAPTER IV. 153
us:” for seeing κατάρα and εὐλογία are put here as terms CHAP.
contradistinct, as Grotius® hath noted aright, and seeing that :
κατάρα never doth, nor (considering the simples whereof it is
composed) can, import any malediction but what is attended
with imprecation and cursing, I cannot conceive so meanly
of εὐλογεῖν in this place to think, with this learned man, it
implieth no more but denignis verbis compellare, “to speak
our execrators fair ;’ but that it intendeth a serious praying
for an accumulation of all blessings upon them; so Iam sure
did the primitive fathers understand it: for in the prayer for
all states which was their litany and very near resembleth
ours, one petition was “ for those that hate us, and persecute
us,” as is evident by the Constitutions ascribed to Clemens‘,
which I the more confidently rely upon, because Justin
Martyr tells Trypho the Jew, ὑπὲρ ὑμῶν, καὶ ὑπὲρ τῶν ἄλ-
λων ἁπάντων ἀνθρώπων τῶν ἐχθραινόντων ἡμῖν εὐχόμεθα“:
“for you and all men whatsoever, who are maliciously minded
against us, we send forth our prayers.” This I cannot but
note in recommendation of our Church’s charity in this pe-
tition towards the great enemies of her religion: she praying
in this excellent and solemn form even for those who do as
solemnly curse her. The Jews first, καταρώμενοι ἐν ταῖς
συναγωγαῖς αὐτῶν τοὺς πιστεύοντας ἐπὶ TOV Χριστὸν, “ execrat-
ing in their synagogues all those who profess the Christian
faith.” So in Justin Martyr’s‘ time, and so etiam nunc, even
at this very present, as the famous Grotius® sufficiently de-
monstrateth. Secondly, the papists, who make it a peculiar
part of their service appointed for Maundy-Thursday, to curse
with bell, book, and candle, all whom they account for here-
tics, as appeareth by their Bulla Cene?.
H O Christ hear us.| The civilians have a saying voluntas
- fortior attenditur ex geminuta expressione, “the meaning of a
man is best understood by iterating and doubling of the ex-
pression.” No less true in those resorts we make to God, the
frequent repeating of our supplications striking the more for-
cible impression upon our souls. Whence the so often re-
© In locum.
4 Cap. 10.
e Dialog. cum Tryph.
f Ubi supra.
s Annot. in lib. ii. de Verit. Christ.
_ Relig. [Dandam operam ut omnibus
a se dissidentibus damnum quonis
modo inferatur docet R. Levi ben Ger-
son: non reddenda illis que furtis sub-
ducta sunt, Bachai. |
Ὁ [Bulla in Coené Domini. Pub-
lished April 13, 1536, under Pope
Paul III.
154 ANNOTATIONS UPON CHAPTER IV.
acy: doubling of several members of David’s Psalms; whence our
Saviour in His great agony and conflict prayed εἰπὼν τὸν αὐτὸν
λόγον, “ using always the very same words ;” whence in the
primitive Church the litanies which were, ai εὐχαὶ τῆς ἐκτε-
νοῦς, “the prayers spirited with the greater vehemency,”’ were
always full of such reduplications, as may be seen by the
several forms mentioned by the Constitutions of Clemens, and
in the several liturgies of those early times.
A thanksgiving for rain.| God’s blessings and our praises
are the great intelligencers which negotiate betwixt Him and I
us. The first are testimonials to us that our prayers and
alms miscarried not in their way, got safe to heaven. The
last are certificates to Him, that His blessings got safe to us,
for that we have received His gifts: no notice will He take
from any but ourselves, and no notice can we convey to Him
without the sacrifice of praise. Indeed, reason good, our
hearts should move our lungs and lips as readily to thank as
to supplicate Him for His benefits: therefore whereas in our
service-book certain collects of prayers were framed applic-
able to cases of extraordinary visitations, it was noted as a
great defect that set forms of thanksgiving were not also con-
trived relative to the same occasions, in case the issues and
dispensations of the Almighty proved answerable to our re-
quests. And though it hath been interposed by judicious Mr.
Hooker: on our Church’s behalf, that “this were better pro-
vided for by select days assigned by supreme authority for
that duty, and by set forms agreeable thereunto, than by a
small collect,” that defence is in my opinion but partly satis-
factory. For calamities are most commonly not national, but
sometimes provincial; sometimes they quarter only in one
city, sometimes but in a petty village, and unless they spread
to be epidemical, they rarely reach the cognizance of the
supreme magistrate ; or if they do, they will not carry with
them importance enough to persuade the indiction of days of
universal either humiliation or thanksgiving, for such minute
mergencies: therefore (not to defraud the Reformation under
King James of the honour it hath merited) the superadding
of those relative thanksgivings was not only a commendable,
but a necessary act.
1 [Book v. c. 43. ]
CHAPTER V.
1 BOOK OF EDWARD VI.
THE (A) INTROITS, COLLECTS, EPISTLES, AND GOSPELS, TO BE USED AT THE
CELEBRATION OF THE LORD'S SUPPER AND HOLY COMMUNION THROUGH
THE YEAR, WITH PROPER PSALMS AND LESSONS FOR DIVERS FEASTS AND
DAYS.
COMMON PRAYER.
THE COLLECTS, (B) EPISTLES AND GOSPELS TO BE USED AT THE CELEBRA~-
TION
YEAR.
(C) The first Sunday in Ad-
vent.
1 B. of Edw. VI. Blessed is
the man, &c. Psalm i.
Glory be to the Father, &c.
As it was in the beginning, &c.
The Collect.
Almighty Grod, gqibe us
qvace that {we map cast aap
the τῷ of Darkness, and
put upon us the armour of
light, πο in the time of this
mortal life (in the Which σῦν
Son GFesus Christ came to
bisit us in great Humility)
that in the last Yap, δεῖ We
shall come again in 38 (5. glo-
tious majesty to fudge both
the quick and the dead, foe
map rise to the life immortal,
OF THE LORD'S SUPPER AND HOLY COMMUNION
THROUGH THE
throuah Wim Mbho libeth anv CHAP.
τείχει with hee and the
7801» Ghost, πο and eber.
Amen.
The Epistle.
®ve nothing to any man,
Rom. xiii. verse 8. unto the
end.
[Scotch Liturgy, “When the
presbyter or minister readeth
the gospel the people shall
stand up; and the presbyter,
before he beginneth to read
the gospel, shall say thus:
‘The gospel of our Lord and
Saviour Jesus Christ, written
in such a chapter of such an
evangelist, begimning at such
a verse.’ And the people shall
answer, ‘ Glory be to God.’ ”’]
156 COLLECTS, EPISTLES, AND GOSPELS,
The Gospel.
And δεν they drew nigh,
One: The Epistle. 108
WAhatsocber things are forit-
Matt. xxi. verse 1 to the
end.
[Scotch Lit. “When the gos-
pel is ended the presbyter or
minister shall say, ‘ Here end-
eth the gospel;’ and the peo-
ple shall answer, ‘ Thanks be
to Thee, O Lord.’
And thus at the beginning
and ending of the gospel
every Sunday and holy day
in the year; or when else
soever the gospel is read.’’]
The second Sunday in Ad-
vent.
1 B. of Edw. VI. When I
was in trouble, &c. Psalm
CXX.
Glory be to the Father, &.
As it was in the beginning,
&c.
The Collect.
Mlessex Word, (δίς hast
caused all holy Scriptures to
be foritten for our learning;
grant us that fe map in such
Weise Hear them, reay, mark,
learn, and infoardly digest
them, that bp patience and
comfort of Ghp holy ory,
fue map embrace and eber Hold
fast the blessed hope of eber-
lasting lffe, which Thou hast
qiben us in our Sabiour
Hesus Christ.
ten, Rom. xv. verse 4 to
verse 14.
The Gospel.
There shall be siqns tn the
gun, Luke xxi. verse 25
unto verse 34,
The third Sunday in Advent.
1 B. of Edw. VI. Hear me
when I call, Psalm iv.
Glory be to the Father, δ.
As it was in the beginning,
δο.
The Collect.
Lord, foe beseech Thee aibe
ear to our prapers, and bp
Thy aracious bistation lighten
the Darkness of our heart, bp
our Low Fesus Christ.
The Epistle.
Let a man this boise esteem
us, 1 Cor. iv. verse 1 unto
verse 6.
The Gospel.
CAhen FYohn being in prigon,
Mat. xi. verse 2 unto verse
11.
The fourth Sunday in Advent.
1 B. of Edw. VI. Ponder my
words, O Lord, &c. Psalm v.
Glory be to the Father, &c.
As it was in the beginning,
ge.
TO BE USED AT THE HOLY COMMUNION.
The Collect.
DWord raise up, we prap
Thee, Thy poker, and come
among us, and with great
might succour us, that Whereas
(through our sing and foicked-
ness) foe be sore let and θέτε
derey, Thy bountiful grace
and mercy (through the satis-
faction of Ὅν Hon our Lord)
map speedily deliber us: to
thom with Thee and the Wolp
Ghost be honour and glorp,
foorld foithout end.
The Epistle.
Mefoice in the Lord alfeap,
Phil. iv. verse 4 unto verse
8.
The Gospel.
This is the record of GYobn,
John i. verse 19 unto verse
29.
(D) Christmas day.
1 B. of Edw. VI. Proper
psalms and lessons on Christ-
mas day.
At Matins.
The first lesson,
Ksay ix. unto the
Xix.
Ps. xlv end.
ie ΑΝ, The second lesson,
Ixxxv
Matt. i. unto the
end.
At the first Communion.
O sing unto the Lord a new
song, &c. Psalm xcviii.
157
Glory be to the Father, &c. © HAP.
As it was in the beginning,
δο.
The Collect.
(τοὺ which makest us glad
vith the pearly remembrance
of the birth of Thy only Son
Hesus Christ, qrant that as
fve fopfullp recetbe Wim for
our @Medeemer, so foe map
(οἱ sure confidence behold
Wim When We shall come to
be ous fudge, Moho liveth and
retaneth, &c.
The Epistle.
The qrace of ὁποὺ that bring-
eth salbation, Tit. ii. verse
11 to the end.
The Gospel.
And it chanced in those days,
&c. Luke ii. to verse 15.
(E) At the second Commu-
nion.
O Lord our governor,
Psalm viii.
&e.
The Collect.
Almighty God, which hast
qiben us Dhy only-begotten
Son to take our nature upon
Wim, and this dap to be born
of a pure birain: grant that
foe being regenerate and made
Thp children by adoption and
qrace, map Daily be renefoed
bp Thy holy Spirit, through
the same our Lord Fesus
158
CHAP. Ohrist, tubo liveth and reign:
eth With Thee, &e.
The Epistle.
Gov in times past dibersly,
Heb. i. verse 1 unto verse
13.
The Gospel.
in the beginning was the
@éAory, John i. verse 1 unto
verse 15.
1 B. of Edw. VI. Proper
psalms and lessons at even-
song.
The first lesson,
lxxxix. ys
Esay vu. God
Ps. ex. k :
τὸ spake onceagain
CXxXil. 4 ween,
&c. to the end.
The second lesson, Tit. iii.
The kindness and love, δα.
unto foolish questions.
{F) St. Stephen’s day, at
Matins.
1 B. of Edw. VI. The second
lesson. Acts vi. 7. Stephen
full of faith, &c. unto and
when forty years.
At the Communion.
Why boastest thou, thou tyrant,
Psalm lii.
Glory be to the Father, δα.
As it was in the beginning,
δα.
The Collect.
Grant us, 69 Lord, to learn
- to lobe our enemies, by the
COLLECTS, EPISTLES, AND GOSPELS,
example of σῦν martyr St.
Stephen, who praped for his
persecutors, to Ghee δίς
libest, &e.
Then shall follow the Col-
lect of the Nativity, which
shall be said continually unto
New Year’s day. [Scotch Lit.
“ But instead of these words
‘and this day to be born,’ the
presbyter shall say, ‘as this
time to be born.’ ’’]
The Epistle.
And Stephen being full of the
Wolpy Grhost, Acts vii. verse
55 unto the end.
The Gospel.
Φεῦ, 1 send unto pou
prophets, Matt. xxiii. verse
34 unto the end.
1 B. of Edw. VI. The second
lesson at evensong.
Acts vii. And when forty years
were expired unto Stephen
full of the Holy Ghost.
St. John Evangelist’s day.
1 B. of Edw. VI. at Matins.
The second lesson, Apoc. i.
unto the end.
At the Communion.
In the Lord put I my trust, &c.
Psalm xi.
Glory be to the Father, &c.
As it was in the beginning,
&c.
TO BE USED AT THE HOLY COMMUNION,
- The Collect.
SHPlerciful Lord, foe beseech
Dhee to cast Thy bright
beams of light upon Why
Church, that tt being lightened
bp the doctrine of Chp blessey
Apostle and Lbangelist Hohn,
map attain to Ghp eberlast-
ing gifts, through Gesus
Christ our Lord, Amen.
The Epistle.
That Mohich Has from the be-
ginning, 1 John i. verse 1
unto the end.
The Gospel.
Pesus said unto Weter, John
xxi. verse 19 unto the end.
1 B. of Edw. VI. at even-
song, the second lesson,
Apoc. xxii. unto the end.
The Innocents’ day.
1 B. of Edw. VI. at Matins.
The first lesson. Jer. xxxi.
unto Moreover I heard
Ephraim.
At the Communion.
O God, the heathen are come,
δε. Psalm Xxix.
Glory be to the Father, &c.
As it was in the beginning,
δο.
The Collect.
Almiahty God, hose pratse
this Yap the poung Ennocents
Ghp hitnesses habe confessed
159
and shelved forth, not inspeak- CHAP,
fing, but fn Doing: mortifp and
Rill all bices in us, that in our
conbersation, our life map ex-
press the faith which With our
tongues foe Yo confess, through
Hesus Christ our Lord,
The Epistle.
¥ looked, and lo a lamb, Apoc.
xiv. verse 1 unto verse 6.
The Gospel.
The angel of the, Lord ap-
peared, Matt. ii. verse 13
unto verse 19.
The Sunday after Christmas
day.
1 B. of Edw. VI. J will lift
mine eyes up to the hills, &c.
Psalm exxi.
Glory be to the Father, &c.
As it was in the beginning,
Sc.
The Collect.
Almighty roy Mbich hast
giben, &e. As upon Christ-
mas day.
The Epistle.
Anvd ἢ sap, that the heir, Gal.
iv. verse 1 unto verse 8,
The Gospel.
This is the book of the qenera-
tion, Matt. i. verse 1 unto
the end.
160
CHA Pp. The Circumcision of Christ.
1 B. of Edw. VI. At Matins.
The first lesson, Gen. xvii. unto
the end.
The second lesson, Rom. i.
unto the end.
(G) At the Communion.
I was glad when they said unto
me, &c, Psalm ecxxii.
Glory be to the Father, δια.
As it was in the beginning,
&c.
The Collect.
Almighty Gov, which
mabdest ΟΡ» blessed Son to
be circumcised, and obedient
to the laf for man: grant us
the true circumcision of the
Spirit, that our hearts anv all
our members being mortifier
from all worldly and carnal
lusts, map in all things obep
hp blessed will, through the
same Chp Son Fesus Christ
our Lord.
The Epistle.
Blessed is that man to hom,
Rom. iv. verse 8 unto
verse 15.
The Gospel.
And it fortuned, Luke ii.
verse 15 unto verse 22.
1 B. of Ed. VI. At Evensong.
The first lesson, Deut. x. And
now Israel, unto the end.
COLLECTS, EPISTLES, AND GOSPELS,
The second lesson, Colos. ii.
unto the end.
Omitted in the 1 B. of Edw. VI.
If there be a Sunday be-
tween the Epiphany and the
Circumcision: then shall be
used the same Collect, Epi-
stle, and Gospel at the Com-
munion, which was used upon
the day of Circumcision.
[Scotch Lit. “So likewise up-
on every other day from the
time of the Circumcision to
the Epiphany.’’]
(H).The Epiphany.
1 B. of Edw. VI. At Matins.
The first lesson, Esay lx.
unto the end.
The second lesson, Luke iii.
And it fortuned, unto the
end. |
At the Communion.
O sing unto the Lord a new
song, &c. Psalm xevi.
Glory be to the Father, δα.
As it was in the beginning,
δο.
The Collect.
®D (ποὺ tohich by the leav-
ing of a star, dist manifest
Thy onlp-beqotten Son to
the Ghentiles : mercifully qrant,
that Woe fohich know Thee no
bp faith, may after this life
habe the fruition of ODbp
glorious Godhead, through
Christ our Lord.
--
ee ΎΡΕΝ ΘΝ ΊΝΝ
TO BE USED AT THE HOLY COMMUNION.
The Epistle.
161
The Gospel.
CHAP.
ἊΣ
Sor this cause 1 3Βαπ, Eph. The father and¥ mother of
lili. verse 1 unto verse 13.
The Gospel.
Glen Fesus fas born,
Matt. ii. verse 1 unto verse
13:
1 B.of Edw. VI. At Evensong.
The first lesson, Isai. xlix.
unto the end.
The second lesson, John ii.
After this He went down to
Capernaum, unto the end.
The first Sunday after the
Epiphany.
1 B. of Edw. VI. How long
wilt Thou forget me, &c.
Psalm xiii.
Glory be to the Father, δ.
As it was in the beginning,
&c.
The Collect.
Low foe beseech Chee mer-
cifullp to recetbe the prapers of
Thy people which call upon
Ghee, and grant that thep
map both perceibe and kno
δαί things they ought to do,
and also Habe grace and pofver
faithfully to fulfil the same,
through FGesus Christ our
Lord.
The Epistle.
XE beseech pou therefore bre-
thren, Rom. xii. verse 1
unto verse 6. .
L’ ESTRANGE,
M
Jesus, Luke ii. verse 41
unto the end.
The second Sunday after the
Epiphany.
1 B. of Edw. VI. The fool
hath said in his heart, &c.
Psalm xiv.
Glory be to the Father, &c.
As it was in the beginning,
&c.
The Collect.
Almiadty and eberlasting
(τοὺ, Mich Dost govern all
things in Heaben and earth :
mercifully dear the supplica-
tions of Thp people; and qrant
us Thy peace all the daps of
our life.
The Epistle.
Seeing that we habe dibers
gifts, Rom. xii. verse 6
unto verse 16.
The Gospel.
And the third Yap fas there,
John ii. verse 1 unto verse
12.
The third Sunday after the
Epiphany.
1 B. of Edw. VI. Lord who
shall dwell in Thy taberna-
cle, &c. Psalm xv.
Glory be to the Father, &c.
As it was in the beginning,
δ.
CHAP.
wv.
162
The Collect.
Almighty and eberlasting
(ποὺ, mercifully look upon our
infirmities, and tn all our dan-
gers and necessities, stretch
forth Thp right hand to help
and defend us, through Christ
our Lord.
The Epistle.
de not wise in pour ofon
opinfons, Rom. xii. verse
16 unto the end.
The Gospel.
@Ahen We was come dolon,
Matt. viii. verse 1 to verse
14.
The fourth Sunday after the
Epiphany.
1 B. Edw. VI. Why do the
heathen so furiously rage
together, &c. Psalm 1].
Glory be to the Father, &c.
As it was in the beginning,
δα.
The Collect.
God (δίς knofest us to
be set in the midst of so mann
and great Dangers, that for
man’s frailness fe cannot
altwaps stand upriadtly : qrant
to us the Health of body and
soul, that all those things
fobich foe suffer for sin, bp
Thy help He map fell pass
and overcome, through Christ
our Lor.
COLLECTS, EPISTLES, AND GOSPELS,
The Epistle.
Let chery soul submit himself,
Rom. xiii. verse 1 unto
verse 8.
The Gospel.
And tohen We entered into a
ship, Matt. viii. verse 23
unto the end.
The fifth Sunday after the
Epiphany.
1 B. of Edw. VI. The Lord
hear thee in the day of thy
trouble, &c. Psalm xx.
Glory be to the Father, δ.
As it was in the beginning,
6.
The Collect.
Lord foe beseech Thee to
keep ΤῸ» Church and house-
hold continually in Thy true
religion, that then δίς do
lean only upon hope of Thp
Heabenlp grace, may ebermore
be defenden by Thy mighty
poleer, through Cbrist our
Lord.
The Epistle.
Wut upon pou as the elect of
Gov, Colos. iii, verse 12
unto verse 18.
The Gospel.
The kingdom of heaben, Matt.
ΧΙ. verse 24 unto verse 31.
The sixth Sunday (if there be
so many) shall have the
TO BE USED AT THE HOLY COMMUNION.
psalm, collect, epistle, and
gospel, that was upon the
fifth Sunday.
The Sunday called Sep-
tuagesima.
1 B. of Edw. VI. The Lord
is my Shepherd, &c. Psalm
XXiil.
Glory be to the Father, &c.
As it was in the beginning,
δ.
The Collect.
® Lord, ὡς beseech Thee
favourably to hear the prapers
of Why people, that we δίς
are justly punished for our
offences, map be mercifullp
Velibered bo Thy goodness,
for the glory of Ghp Name,
through Gesus Christ our
Sabiour, οὔ libeth and reiqn-
eth foorld foithout end.
The Epistle.
Berceibe ye not, ho that thep
fobich, 1 Cor. ix. verse 24
unto the end.
The Gospel.
The kingdom of heaben is
lfke, Matt. xx. verse 1
unto verse 17.
The Sunday called Sexa-
gesima.
1 B. of Edw. VI. The earth
is the Lord’s, &c. Psalm
XXiv.
163
Glory be to the Father, &c.
As it was in the beginning,
&c.
The Collect.
Lord (ποὺ, fohich seest that
foe put not our trust in anp
thing that ὡς do: mercifully
qrant, that by Thy poker
foe map be defended against
all adbersity, through Gesus
Christ dur Lord.
The Epistle.
¥e suffer fools gladly, 2 Cor.
xi. verse 19 unto verse 32.
The Gospel.
θεν much people were
gathered, Luke viii. verse
4. unto verse 16.
The Sunday called Quin-
quagesima.
1 B. of Edw. VI. Be Thou
my judge, O Lord, δα.
Psalm xxvi.
Glory be to the Father, &c.
As it was in the beginning,
δῸ.
The Collect.
QD Lord, which dost teach
us that all our doings Without
charity are nothing forth,
send Thy Wolp Ghost, and
pour into our hearts that most
excellent afft of charity, the
θεῖ} bond of peace and all
hirtues, Without the which Mho-
soeber libeth is counted dead
M 2
CHAP.
164
CHAP. hefore Whee: qrant this for
Thp only Son PFesus Christ's
sake.
The Epistle.
Though E speak worth tonques
of men, 1 Cor. xiii. verse
1 unto the end.
The Gospel.
Hesus took unto Wim the
(εἴθε, Matt. iv. verse 31
unto the end.
(I) The first day of Lent.
1B. of Edw. VI. O Lord,
rebuke me not in Thine
indignation, Psalm vi.
Glory be to the Father, δέ.
As it was in the beginning,
δο.
The Collect.
Almiahty and eberlasting
(ποὺ, δίς hatest nothing
that Thou hast made, and
Dost forgibe the sins of all
them that be penitent: create
and make fn us nefo and con-
trite hearts, that foe foorthilp
lamenting our sins, and
knofuledatng our foretchedness,
map obtain of Dhee, the rod
of all mercy, perfect remission
and forgibeness, through
Hesus Christ.
The Epistle.
Turn pou unto He fith,
Joel ii. verse 12 unto verse
18.
COLLECTS, EPISTLES, AND GOSPELS,
The Gospel.
GAhen ve fast be not sav,
Matt. vi. verse 16 unto
verse 22.
[Scotch-Liturgy, “ From Ash
Wednesday to the first
Sunday in Lent shall be
used the same _ collect,
epistle, and gospel which
were used on Ash Wed-
nesday.”’ |
The first Sunday in Lent.
1 B. of Edw. VI. Blessed
is he whose unrighteous-
ness is forgiven, &c. Psalm
ΧΧΧΊΙ.
Glory be to the Father, &c.
As it was in the beginning,
&e.
The Collect.
Lord, which for our sake
Didst fast forty Vans and fortp
niahbts: gqibe us qrace to use
such abstinence, that our flesh
being subdued to the spirit,
foe map eber obey Thp gorlpy
motions in righteousness and
true holiness, to ΤΌ» honour
and qlorp, δίς libest and
reigqnest, &c.
The Epistle.
Gee as Helpers exhort pou,
2 Cor. vi. verse 1 unto verse
11.
The Gospel.
Then foas Fesus led aap,
Luke xviii. verse 1 unto
verse 12.
TO BE USED AT THE HOLY COMMUNION.
The second Sunday in Lent.
1 B. of Edward VI. Out of
the deep have I called, &c.
Psalm cxxx.
Glory be to the Father, §c.
As it was in the beginning,
&c.
The Collect.
Almighty God, which dost
see that foe habe no pofver of
ourseloes to help ourseloes:
keep Thou us both outoardlp
in our bodies, and infoardlp
in our souls, that fe map be
Defended from all adversities
fohich map happen to the
body, and from all ebil
thoughts Mich map assault
and Hart the soul, through
Hesus Christ, &.
The Epistle.
Gee beseech pou brethren,
1 Thess. iv. verse 1 unto
verse 9.
The Gospel.
Hesus επί thence, Matth.
xv. verse 21 unto verse 29.
The third Sunday in Lent.
1 B. of Edw. VI. Give sen-
tence with me, O Lord, §c.
Psalm xliii.
Glory be to the Father, &c.
As it was in the beginning,
6.
114 The Collect. .
WAe beseech Thee, Al-
mighty Gov, look upon the
165
hearty desires of Phy Humble cuap.
serbants, and stretch forth
the right band of Dhp ma-
festp, to be our defence against
all our enemies, throughQWesus
Christ our Lord.
The Epistle.
Ie pe the followers of Giron,
' Ephes. v. verse 1 unto verse
15.
The Gospel.
Hesus foas casting out a
Yebil, Luke xi. verse 14
unto verse 26.
The fourth Sunday in Lent.
1 B. of Edw. VI. God is our
hope and strength, §c. Psalm
xlvi.
Glory be to the Father, &c.
As it was in the beginning,
SC.
The Collect.
Girant foe beseech Chee
Almiabty God that Me which
for our ebil Deeds are Morthilp
punished, by the comfort of
Thy grace may mercifully be
reliebed, through our Lord
Hesus Christ.
The Epistle.
Tell me, ve that desire to be
under, Gal. iv. verse 21
unto the end.
CHAP.
166
The Gospel.
Pesus Yeparted ober the sea,
John vi. verse 1 unto verse
15.
The fifth Sunday in Len .
1 B. of Edw. VI. Save me,
O God, for Thy Name’s
sake. Psalm liv., δ.
Glory be to the Father, &c.
As it was in the beginning,
SC.
The Collect.
Ge beseech Chee, Al-
mighty στοὰ, mercifully to
look upon Why people, that
by DThp great goodness thep
map be goberned and preserbed
ebermore, both in body and
soul, through Jesus Christ
our Lord.
The Epistle.
Christ being an High-priest,
Heb. ix. verse 11 unto
verse 16.
The Gospel.
GAD ich of pou can rebuke fe
of sin, John viii. verse 46
unto the end.
(K) Sunday next before
Laster.
1 B. of Edw. VI. Hear my
crying, O God, &c. Psalm
lxi.
Glory be to the Father, &c.
As it was in the beginning,
&c.
COLLECTS, EPISTLES, AND GOSPELS,
The Collect.
Almiadty and eberlasting
Gov, Mbhich of Chy tender
lobe towards man, hast sent
our Sabiour Fesus Christ,
to take upon Jim our flesh,
and to suffer Death upon the
cross, that all mankind should
follof the example of Wis
qreat humility: mercifully
qrant that foe both follow the
example of {His patience, and
be made partakers of Wis
resurrection, through the same
Hesus Christ our Lord.
The Epistle.
Uct the same mind be in pou,
Phil. ii. verse 5 unto verse
11.
The Gospel.
And ft came to pass, Matt.
xxvi. verse 1 unto chap.
XXVil. verse 57.
(L) Monday before Easter.
The Epistle.
Gabo is this that cometh,
Esai. lxiii. verse 1 unto the
end.
The Gospel.
After tho days foas Laster,
Mark xiv. verse 1 unto the
end.
115
TO BE USED AT THE HOLY COMMUNION.
1 B. of Edw. VI. At even- CHAP.
Tuesday before Easter.
The Epistle.
The Lord Gov hath opened,
Esai. 1, verse 5 unto the
end.
The Gospel.
And anon in the dawning,
Mark xv. verse 1 unto the
end.
The Wednesday before Easter.
The Epistle.
spor fobere a testament is,
Hebr. ix. verse 16 unto the
end.
The Gospel.
Ghe feast of sheet bread,
Luke xxii. verse 1 unto the
end.
1 B. of Edw. VI. At even-
song, the first lesson. ‘La-
mentations i. unto the
end.
(M) Thursday before Easter.
1 B. of Edw. VI. At matins,
the first lesson. Lamenta-
tions 11. unto the end.
The Epistle.
This EF Harn pou of, 1 Cor.
xl. verse 17 unto the end.
The Gospel.
The Whole multitude of,
Luke xxiii. ver. 1 unto the
end.
167
song, the first lesson. La-
ment. ili. unto the end.
(N) On Good Friday.
1 B. of Edw. VI. At matins,
the first lesson. Gen. xxii.
unto the end.
The Collect.
Almighty ποὺ, foe beseech
Thee qractously to behold this
Thy family, for the which
our Lord BYesus Christ Mas
contented to be betrayed and
qiben up into the hands of
foicked men, and to suffer
Death upon the cross, who
libeth and retqneth, &e.
1 B. of Edw. VI. My God,
my God, look upon me, &c.
Psalm xxii.
Glory be to the Father, &c.
As it was in the beginning,
δο.
After the two collects at the
Communion shall be said
these two collects follow-
ing.
Almighty and eberlasting
Gov, bp tohose Hpirit the
fuhole bodp of the Church ts
qoberned and sanctified: τὸς
ceibe our supplications and
prapers, fobich ὡς offer before
Thee for all estates of men
in Gp Holy congregation,
that eberp menrber of the same
in Dis bocation and ministry
«
168
CHAP. may truly and godlilp serbe
Thee, through our Lord Fesus
Christ.
Merciful Gory, foho hast
made all men, and hatest no-
thing that Dhou hast made,
nor foouldest the death of a
sinner, but rather that be
should be converted and Ite:
habe merep upon all Fetus,
Turks, ἐπ δεῖς, and Heretics,
and take from them all (ᾳ-
norance, hardness of Heart, and
contempt of Thp word: and
so fetch them home, blessed
Lord, to Chp flock, that thep
map he sabe among the rem-
nant of the true Israelites,
any be made one fold, under
one shepherd, Gesus Christ
our ord, δὰ libeth and
τείνει, &e.
The Epistle.
The lato δίς hath, Heb. x.
verse 1 unto verse 16.
The Gospel.
GAhen Fesus Had spoken,
John xviii. verse 1 unto
the end of chaps XIX.
1 B. of Edward VL. At even-
ing, the first lesson Hsai.
111. unto the end. )
(O) On Easter ve.
[Scotch Liturgy, Collect.
“O most gracious God, look
upon us In mercy, and grant
COLLECTS, EPISTLES, AND GOSPELS,
that as we are baptized into
the death of Thy Son our
Saviour Jesus Christ; so by
our true and hearty repent-
ance all our sins may be
buried. with Him, and we not
fear the grave: that as Christ
was raised up from the dead
by the glory of Thee O Father,
so we also may walk in new-
ness of life, but our sins never
be able to rise in judgment
against us; and that for the
merit of Jesus Christ that
died, was buried, and rose
again for us. Amen.”’]
1 B. of Edw. VI. At ma-
tins, the first lesson La-
ment. iv. v. unto the end.
O Lord God of my salvation, 116
§e. Psalm Ixxxviti.
Glory be to the Father, 8:0.
As it was in the beginning,
SC.
The Epistle.
Lt is better, tf the will of,
1 Pet. ii. verse 17 unto
the end.
The Gospel.
@ében the eben Mas come,
Matt. xxvil. verse 57 unto
. the end.
(P) Easter day.
At morning prayer, instead
of the psalm, O come let
us, &c. these anthems shall
be sung or said.
TO BE USED AT THE HOLY COMMUNION.
Christ rising again from
the Dead, nok dieth not. Death
from Henceforth hath no polver
upon Wim. ffor in that He
Died, We Vied but once to put
aap sin, but in that We
libeth, He libeth unto Choy;
And so likewise count pour-
seloes Dead unto sin, but
libing unto God in Christ
Fesus our Word. [1 B. of
Edw. VI. Allelujah, Allelu-
jah.)
Christ is risen again, the
first-fruits of them that sleep.
Afor seeing that bp man came
Death, by man also cometh
the resurrection of the dead.
Sor as by Adam all men do
bie, 90 by Christ all men
shall be restored to life.
1 B. of Edw. VI. The priest.
Shew forth to all nations the
glory of God.
Answer.
And among all people His
wonderful works.
Let us pray.
O God, who for our re-
demption didst give Thine
only-begotten Son to the
death of the cross: and by
His glorious resurrection hast
delivered us from the power
of our enemy: grant us so
to die daily from sin, that we
169
may evermore live with Him CHAP.
in the joy of His resurrection,
through the same Jesus Christ
our Lord. Amen.
Proper Psalms and Lessons
at Matins.
The first lesson,
Exod. xii. unto
the end.
The second les-
son, Rom. vi.
unto the end.
ll.
Psalm _ lvii.
Cxi.
At the first Communion.
Preserve me, O God, Psalm
XVl.
Glory be to the Father, &c.
As it was in the beginning,
δο.
The Collect.
Almighty Gov, δίς
throuah Thn onlp-begotten
Son Fesus Christ hast ober-
come Death, and opened to us
the qate of eberlasting life:
foe hHunrdlp beseech Chee, that
as by ΤῸ» special qrace pre-
benting us, Thou dost put in
our minds good desires: so bp
Thy continual Help Me map
bring the same to good effect,
through Gesus Christ our
Lord, oho liveth and reiqneth,
&e.
The Epistle.
Ef we be risen agatn (οἰ
@hrist, Col. iii. verse 1
unto verse 8.
CHAP.
170
The Gospel.
he first yap of the Sab-
baths, John xx. verse 1
unto verse 11.
1 B. of Edw. VI. At the
second Communion.
Lord, how ure they increased,
&c. Psalm iii.
Glory be to the Father, &c.
As it was in the beginning,
&c.
The Collect.
Almighty 4father Which
hast giben Thy only Son to
bie for our sins, and rise
again for our fusttfication,
grant us to put aap the
leaben of malice and hoicked-
ness, that fe map alwaps
serbe Dhee tn pureness of
libing and truth, throuad
HYesus Christ our Word.
The Epistle.
Know pe not that a little
leaben, &c. 1 Cor. v. verse
6 unto verse 9.
The Gospel.
@Ahen the Sabbath was
past, &c. Mark xvi. unto
verse 6.
At Evensong.
Proper Psalms and Lessons.
exiil.) The second les-
Psalm ai son, Acts ii.
CXVill. unto the end.
COLLECTS, EPISTLES, AND GOSPELS,
(Q) Monday in Easter week.
1 B. of Edw. VI. At matins.
The second lesson, Matt.
xxvill. unto the end.
My soul truly waiteth still
upon God, Psalm Ixii.
Glory be to the Father, &c.
As it was in the beginning,
δα.
The Collect.
Almighty στοὰ, which
through Thy only-bhegotten
Son Hesus Christ, hast ober-
come death, and opened unto
us the gate of eberlasting life:
foe Humblp beseech Chee, that
as bp bhp special qrace pre-
benting us, Thou dost put in
our minds good desires: 90
bp Thy continual help ὡς
‘map bring the same to good 117
effect, through Gesus Christ
our Lord, WMho libeth and
reiqneth, &c.
The Epistle.
AWeter opened His mouth, and
gait, Acts x. verse 34 unto
verse 44.
The Gospel.
Mehols to of the disciples,
Luke xxiv. verse 13 unto
verse 36.
| 1 B. of Edw. VI. At even-
song.
The second lesson, Acts 11].
unto the end.
TO BE USED AT THE HOLY COMMUNION. 171
Tuesday in Easter week.
1 B. of Edw. VI. At matins.
The second lesson, Luke xxiv.
unto And behold two of
them. —
Praise the Lord, ye servants,
&c. Psalm cxii.
Glory be to the Father, §c.
As it was in the beginning,
δο.
The Collect.
Almighty father, which
hast giben Thine only Son
to Die for our sins, and to rise
lisagain for our fustification:
grant us 90 to put afeap the
leaben of malice and foickev-
ness, that fe map alfoap
gerbe Whee in pureness of
libing and truth, through
Pesus Christ our Lord.
The Epistle.
¥e men and brethren, Acts
xill. verse 26 unto verse 42.
The Gospel.
Hesus stood in the midst of,
Luke xxiv. verse 36 unto
verse 49.
1 B. of Edw. VI. At even-
song.
The second lesson, 1 Cor. xv.
unto the end.
(R) The first Sunday after
Faster.
1 B. of Edw. VI. Blessed is
the man that feareth the CHAP.
Υ͂.
Lord, Psalm cxii.
Glory be to the Father, &c.
As tt was in the beginning,
&c.
The Collect.
Almighty Ghod, &e. (as at
the Communion on Easter
day.)
The Epistle.
All that is born of Gon,
1 John νυ. verse 4 unto
verse 138.
The Gospel.
The same dap at night, John
xx. verse 19 unto verse 24.
The second Sunday after
Easter.
1 8. of Edw. VI. Haste Thee,
O God, to deliver me, &c.
Psalm Ixx.
Glory be to the Father, &c.
As it was in the beginning,
δΌ.
The Collect.
Almighty God, which hast
giben Thine only Son to be
unto us both a sacrifice for
sin, and also an ensample of
good life: gqibe us the qrace that
foe map alfuaps most thank-
fully recetbe that Wis tnesti-
mable benefit, and also daily
endeabour ourselbes to follof
the blessed steps of His most
holp life.
CHAP.
V.
172
The Epistle.
COLLECTS, EPISTLES, AND GOSPELS,
The Gospel.
This is thankworthy, 1 Pet. Gesus sai to Wis disciples,
li. verse 19 unto the end.
The Gospel.
Christ said unto Wis dis.
ciples, John x. verse 11
unto verse 17.
The third Sunday after
Easter.
1 B. of Edw. VI. Unto Thee,
O God, do we give thanks,
&c. Psalm Ixxv.
Glory be to the Father, &c.
As it was in the beginning,
&c.
The Collect.
Almighty God, bich shetv-
est to all men that be ἔπ error
the light of Dhp truth, to the
intent that they map return
into the hap of righteousness :
grant unto all them that be
admitted into the fellowship
of Christ's religion, that thep
map eschefo those things that
be contrarp to their professton,
and follow all such things
as be agreeable to the same,
through our Lord GFesus
Christ.
The Epistle.
Dearly belovey, ¥ beseech pou,
1 Pet. ii. verse 11 unto
verse 18,
John xvi. verse 6 unto
verse 23.
The fourth Sunday after
Easter.
1 B. of Edw. VI. God stand-
eth in the congregation of
princes, &c. Psalm lxxxii.
Glory be to the Father, &e.
As it was in the beginning,
δο.
The Collect.
Almighty Gov, which vost
make the minds of all faith-
ful men to be of one fill:
qrant unto Ghp people, that
thep map lobe the thing Mobich
Thou commandest, and desire
that δίς Thou dost pro-
mise, that among the sundrp
and manifold changes of the
fvorly, our Hearts map surelp
there be fixed, fobereas true
fops are to be found, through
Christ our Lord.
The Epistle.
Lberp qood gift, James i. verse
17 unto verse 22.
The Gospel.
Jesus sah unto Wis dis.
ciples, John xvi. verse ὅς
unto verse 16.
(S) The fifth Sunday after
Easter.
1 B. of Edw. VI. O how
TO BE USED AT THE HOLY COMMUNION.
amiable are Thy dwellings,
&c. Psalm lxxxiv.
Glory be to the Father, δέ.
As it was in the beginning,
&e.
The Collect.
Lord, from fohom all quod
things do come, grant us ΟΡ
Humble serbants, that bp ΤΌ»
Holy inspiration, fe map
think those things that be
goon, and by Thy merciful
quiding map perform the same
through our Lord Fesus
Christ.
The Epistle.
See that pe be doers of the
foord, James i. verse 22
unto the end.
The Gospel.
Verily, berilp 1 sap unto
pou, John xvi. verse 23
unto the end.
(T) The Ascension day.
1 8. of Edw. VI. Proper
psalms and lessons at ma-
tins.
vill.) The second les-
Psalm ἢ son, John xiv.
XXi. unto the end.
O clap your hands, &c.
Psalm xlvii.
Glory be to the Father, δα.
As it was in the beginning,
δῸ.
178
The Collect.
Girant, foe beseech Whee,
Almighty Ghov, that ltke as
foe do beliebe Why only-be-
gotten Son our Word to habe
ascended into the heabens, so
fe map also in Heart and
mind thither ascend, and with
Wim continually dell.
The Epistle.
En the former treatise, Acts i.
verse 1 to verse 12.
The Gospel.
Jesus appeared unto the,
Mark xvi. verse 14 unto
the end.
1 B. of Edw. VI. Proper
psalms and lessons at
evensong.
Psalm Ixviii. +} son, Ephes.iv.
wi The second les-
cxlyiil. unto the end.
The Sunday after Ascension
day.
1 B. of Edw. VI. The Lord
is King, §c. Psalm xciii.
Glory be to the Father, &c.
As it was in the beginning,
δο.
The Collect.
@® (ποὺ the Wing of qlorp,
fobhich hast exalted Thine onlp
Son Fesus Christ with qreat
triumph into Thp kingdom
in Heaben: Pele beseech Thee
CHAP.
174 COLLECTS, EPISTLES, AND ΘΟΒΡΕΙΒ,.
CHAP. leabe us not comfortless, but
send to us Thine Wolp
Ghost to comfort us, and
exalt us unto the same place
Mhither our Sabiour Christ
is gone before, Yoho libeth and
retqneth, &c.
The Epistle.
The end of all things fs at
Hand, 1 Pet. iv. verse 7
unto verse 12.
The Gospel.
CAhen the Comforter is come,
John xv. verse 26 and
chap. xxvi. end in verse 4.
(V) Whit-Sunday.
1 B. of Edw. VI. Proper
psalms and lessons at ma-
tins.
The second les-
Wii son, Acts x.
wn”) Then Peter
Psalm lxvii. :
ly opened his
i mouth, unto
the end.
Rejoice in the Lord, O ye
righteous, &c. Psalm xxxiil.
Glory be to the Father, &c.
As it was in the beginning,
&c.
The Collect.
Gov Which as upon this
Dap Hast taught the Hearts of
Thy faithful people, by the
sending to them the light of
Thy Wolp Spirit: grant us
bp the same Spirit to habe a
right fudgment in all things,
any ebermore to refoice tn
Wis Holy comfort, through
the merits of Christ Gesu
our DSabiour, who libeth and
retqneth with Dhee in the
unity of the same Spirit, one
Gov, forld ἰοῦ! end,
Amen.
The Epistle.
When the fifty dans foere
come to an end, Acts i.
verse 1 unto verse 12.
The Gospel.
Hesus sail unto Wis disct-
ples, John xiv. verse 15
unto the end.
1 B. Edw. VI. Proper psalms
and lessons at evensong.
(The second les-
son, Acts xix.
It fortuned
when Apollo
went to Co-
rinth, unto
After these
L things.
Psalm οἷν. 2
cxlv.
Monday in Whitsun-week.
1 B. of Edw. VI. O be joy-
ful in the Lord all ye lands,
Psalm c.
Glory be to the Father, &c.
As it was in the beginning,
δα.
TO BE USED AT THE HOLY COMMUNION.
The Collect.
Gov which, &e.
Whit-Sunday.
The Epistle.
Then 3Βείεν opened His mouth,
Acts x. verse 34 unto the
end,
As upon
The Gospel.
So Gov [obey the world,
John iii. verse 16 unto
verse 22.
Tuesday after Whit-Sunday.
1 B. of Edw. VI. My song
shall be of mercy, &c. Psalm
cl.
Glory be to the Father, &c.
As it was in the beginning,
&c.
The Collect.
Grod fohich hast, &e. As upon
Whit-Sunday.
The Epistle.
WAhen the Apostles Which,
Acts vili. verse 14 unto
verse 18.
The Gospel.
Verily, θεῖ) 1 sap unto
pou, John x. verse 1 unto
verse 1].
Trinity Sunday.
1 B. of Edw. VI. At matins.
The first lesson, Gen. xviii.
unto the end.
175
The second lesson, Matt. iii. ΟἾΔΕ
unto the end.
God be merciful unto us and
bless us, &c. Psalm lxvii.
Glory be to the Father, &c.
As it was in the beginning,
δο.
The Collect.
Almighty and eberlasting
Gov, fobich hast giben unto
us ΤῸ» serbants qrace bp the
confession of a true faith, to
acknofoledge the glorp of the
eternal Trinity, and in the
power of the dibine (Mafesty
to fporship the Ganity: Wéle
beseech Chee, that through
the stedfastness of this faith,
fe map ebermore be defender
from all adbersity, fobich lib-
est and reiqnest one Giron,
fvorld fithout end. Amen.
The Epistle.
After this 1: looked, and be-
holt, Apoc. iv. verse 1 unto
the end. 3
The Gospel.
Chere fas a man of the,
John iii. verse 1 unto verse
16.
The first Sunday after Tri-
. nity.
1 B. of Edw. VI. Blessed
are those that are undefiled
in the way, &c. Psalm
CxIx.
176 COLLECTS, EPISTLES, AND GOSPELS,
CHAP. Glory be to the Father, &c. whom Thou dost bring up tn
Bs As it was in the beginning, Thy stevfast lobe. Girant
&e. this, &c.
The Collect. The Epistle.
Gov the strength of all Parbel not, mp brethren,
them that trust in Dhee, mer- 1 John iii. verse 18 unto
tifullp accept our prapers: the end.
And because the weakness of
our mortal nature can do no The Gospel.
goon thing Mithout Thee, avant A certain man ordained, Luke
us the θεῖ of Ghp aqvace, that xiv. verse 16 unto verse 25.
in keeping of Ghp command-
ments, fe map please Thee = ‘The third Sunday after
both in fill and deed, through Trinity.
Jesus Christ our Lord. 1 B. of Edw. VI. O do well
The Epistle. unto Thy servant, &c. Psalm
ΟΧΙΧ. 121
Dearly belober, let us lobe Glory be to the Father, &e.
one another, 1 John iv. As it was in the beginning,
verse 7 unto the end. &e.
The Gospel. The Collect.
There as acertain rich man, Yory we beseech Whee mer-
Luke xvi. verse 19 unto ¢ifullp to hear us, and unto
the end. fhom Thou hast given an
Hearty desire to pray, grant
that by Thy mighty aid oe
map be defended, through
1 B. of Edw. VI. Wherewith Jesus Christ our Lor.
shall a young man cleanse |
his way, &c. Psalm cxix. The Epistle.
Glory be to the Father, §¢. Submit pourseloes eberp man,
As it was in the beginning, 1’ Peters: Geka Sean
Se. verse 12.
The Collect.
Lord, make us to habe a per- The Gospel.
petual fear and lobe of Ghyp Then resorted unto Wim,
Holy name, for Thou never Luke xv. verse 1 unto
fatlest to Help and gobern them, verse 11.
The second Sunday after
Trinity.
TO BE USED AT THE HOLY COMMUNION.
The fourth Sunday after
Trinity.
1 B. of Edw. VI. My soul
cleaveth to the dust, &c.
Psalm cxix.
Glory be to the Father, &c.
As it was in the beginning,
&c.
The Collect.
Crovd the protector of all that
trust in Ghee, Without fMhom
nothing is strong, nothing fs
Holo: tnerease and multiply
upon us Ghp mercy, that
Thou being our ruler and
122 quide, foe map so pass through
things temporal, that Woe finally
lose not the things eternal :
qrant this heabenlp father,
for Fesus Christ's sake our
Lord.
The Epistle.
XE suppose that the afflictions,
Rom. viil. verse 18 unto
verse 24,
The Gospel.
Ge pe merciful, as pour ffa-
ther, Luke vi. verse 36 unto
verse 43.
The fifth Sunday after
Trinity.
1 B.of Edw. VI. Teach me,
O Lord, the way of Thy
statutes, &c.
Glory be to the Father, &c.
As it was in the beginning,
Sc.
L’ ESTRANGE,
177
The Collect.
Girant, Word, ὡς beseech
Thee, that the course of this
forly map be go peaceably
ordered by Thy gobernance,
that ΤΌ» [Scotch Lit. “ peo-
ple’ ] congregation map fop-
fully serbe Whee in all govly
quietness, through Gesus
Christ our Word.
The Epistle.
48. vou all of one mind and
of one Heart, 1 Peter ii.
verse 8 unto verse 15.
The Gospel.
Et came to pass, Luke νυ.
verse 1 unto verse 12.
The sixth Sunday after
Trinity.
1 B. of Edw. VI. Let Thy
loving mercy come also unto
me, O Lord, &c. Psalm cxix.
Glory be to the Father, &c.
As it was in the beginning,
δο.
The Collect.
(ποὺ fohich hast prepared to
them that lobe Whee, such
good things as pass all man’s
understanding : pour into our
hearts such lobe towards Thee,
that fe lobing Thee in all
things, map obtain Thy pro-
mises, (δίς) exceed all that
foe can desire, through Gesus
Christ our Lord.
N
CHAP.
----Ὁὖ--ς- - -
CHAP:
Υ.
178
The Epistle.
Know ve not, that all foe,
Rom. vi. verse 38 unto
verse 19,
The Gospel.
Hesus said to Wis disciples,
Matt. v. verse 20 unto
verse 27.
The seventh Sunday after
Trinity.
1 B. of Edw. VI. O think
upon Thy servant as con-
cerning Thy word, &c.
Psalm exix.
Glory be to the Father, &c.
As it was in the beginning,
δο.
The Collect.
Word of all pofver and
might, δίς art the author
and gtber of all good things,
araft in our Hearts the lobe of
Ghy name, inerease in us
true religion, nourish us {ith
all goodness, and οἵ. ΤΡ»
qreat mercp keep us in the
same, through δι Christ
our Lord.
The Epistle.
XE speak grossly, because,
Rom. vi. verse 19 unto the
end.
The Gospel.
In those days, Mark viii.
verse 1 unto verse 10.
COLLECTS, EPISTLES, AND GOSPELS,
The eighth Sunday after
Trinity.
1 B. of Edw. VI. Thou art
my portion, O Lord, &c.
Psalm cxix.
Glory be to the Father, &c.
As it was in the beginning,
δῸ.
The Collect.
Gov fohose providence ig
neber Deceiber, He Humbly be-
seech Chee that Thou wilt put
aap from us all burtful
things, and gtbe those things
δίς be profitable for us,
through Jesus Christ our
Lord,
The Epistle.
Brethren, fe are Debtors,
Rom. viii. verse 12 unto
verse 18.
The Gospel.
Aetvare of false prophets,
Matt. vii. verse 15 unto
verse 22.
The ninth Sunday after —
Trinity.
1 B. of Edw. VI. O Lord
Thou hast dealt graciously
with Thy servant, Psalm
ΟΧΙΧ.
Glory be to the Father, &c.
As it was in the beginning,
80.
The Collect.
Girant to us, Lord, foe be-
seech Ghee, the spirit to
=
— μ« “ὦ
ἀν νυ“... Δ."
7 ale
TO BE USED AT THE HOLY COMMUNION.
think and do always such
things as be rightful, that foe
fobich cannot be Without Chee,
map bp Whee be able to libe
according to Dhp Mill, through
Hesus Christ our Lord.
The Epistle.
Brethren, E foould not that,
1 Cor. x. verse 1 unto
verse 14.
The Gospel.
Hesus said unto Wis diset-
ples, Luke xvi. verse 1
unto verse 10, |
The tenth Sunday after
Trinity.
1 B. of Edw. VI. Thy hands
have made and fashioned
me, &c. Psalm cxix.
Glory be to the Father, &c.
As it was in the beginning,
&e.
The Collect.
Let Thy merciful ears, 69
Lord, be open to the prapers
of Thy Humble serbants, and
that they map obtain thetr
petitions, make them to ask
such things as shall please
Thee, through Fesus Christ
our Lord.
The Epistle.
Concerning spiritual things,
1 Cor. xii. verse 1 unto
verse 12.
The Gospel.
And δεῖ [He was come near,
Luke xix. verse 41 unto
verse 47.
The eleventh Sunday after
Trinity.
1 B. of Edw. VI. My soul
hath longed for Τὴν salva-
tion, &c. Psalm cxix.
Glory be to the Father, &c.
As it was in the beginning,
δο.
The Collect.
God which veclarest Why
Almiahty pofeer most chieilp
in sheing mercy and pity,
gibe unto us abundantly Thp
grace, that he running to Thy
promises, map be made par-
takers of ΟΡ heabenlp trea-
sure, through Gesu Christ
our Lord.
The Epistle.
Brethren, as pertaining to the
Gospel, 1 Cor. xv. verse 1
unto verse 12.
The Gospel.
Christ told this parable, Luke
XVlli. verse 9 unto verse 15.
The twelfth Sunday after
Trinity.
1 B. of Edw. VI. O Lord,
Thy word endureth for ever
in heaven, &c. Psalm cxix.
Glory be to the Father, &c.
As it was in the beginning,
δῸ.
N2
CHAP.
V.
CHAP.
180 COLLECTS, EPISTLES, AND GOSPELS,
The Collect.
Almighty and eberlasting
(τοὺ, δίς art always more
teabdp to hear than foe to prap,
and are foont to gibe more
than either foe Desire or de-
serbe: pour dolon upon us the
abundance of Thy mercy, for-
qibing us those things fohereof
our conscience (5. afraid, and
gibing unto us that, that our
praper are not presume to
ask, through Gesus Christ
our Lov.
The Epistle.
Such trust have fe through,
2 Cor. iil. verse 4 unto
verse 10.
The Gospel.
Hesus Departed, Mark vii.
verse 31 unto the end.
The thirteenth Sunday after
Trinity.
1 B. of Edw. VI. Lord what
love have I unto Thy law ?
Psalm cxix.
Glory be to the Father, &c.
As it was in the beginning,
δῸ.
The Collect.
Almiadty and merciful Groy,
of fehose onlp gift it cometh
that ΤΡ» faithful people vo
unto Ghee true and laudable.
serbice: grant foe beseech
Thee, that Me map so run to
ΤῸ» heavenly promises, that
fee fail not finally to attain
the game,
Christ our Lord,
_ The Epistle.
To Abraham and his sev,
Gal. iii. verse 16 unto verse
23.
The Gospel.
Wappy are the eves which,
Luke x. verse 23 unto verse
38.
The fourteenth Sunday after
Trinity.
1 B. of Edw. VI. Thy word
is a lanthorn unto my feet,
&c. Psalm cxix.
Glory be to the Father, &c.
As it was in the beginning,
δο.
The Collect.
Almiahty and eberlasting
(ποὺ, gibe unto us the increase
of faith, Hope, and charity,
and that foe map obtain that
δίς Dhou Dost promise,
make us to lobe that which
Thou Dost command, through
Hesus Christ our Word.
The Epistle.
I gap walk in the Dpitit,
Gal. v. verse 16 unto verse
οὔ.
through Wesus 124
a ae
TO BE USED AT THE HOLY COMMUNION. 181
The Gospel.
And it chanced as Hesus
foent, Luke xvii. verse 11
unto verse 20.
The fifteenth Sunday after
Trinity.
1 B. of Edw. VI. J hate them
that imagine evil things, §c.
Psalm οχίχ.
Glory be to the Father, &c.
As it was in the beginning,
δῸ.
The Collect.
Keep, foe beseech Shee, 69
Lord, Chy Church with Thn
perpetual mercy. And because
the frailty of man oithout
Thee cannot but fall, keep us
eber by Thy help, and leay
us to all things profitable to
our galbation, through Fesus
ChHrist our Lord,
The Epistle.
¥e see Holo large a letter, Gal.
vi. verse 11 unto the end.
The Gospel.
420 man can gerbe tho mag-
ters, Matt. vi. verse 24 unto
the end.
125 The sixteenth Sunday after
Trinity.
1 B. of Edw. VI. J deal with
the thing that is lawful and
right, &c. Psalm exix.
Glory be to the Father, &c.
As it was in the beginning,
&c.
The Collect.
Lord foe beseech Thee, let
hp continual pity cleanse
and defend Thy congregation.
And because ft cannot τοῖς
tinue in safetp Without ἢν
succour, preserbe it ebermore
by σὺ» Help and goodness,
through Gesus Christ our
Dor,
The Epistle.
ἢ desire that pou fatnt not,
Ephes. iv. verse 13 unto
the end.
The Gospel.
And it fortuned that Gesus,
Luke vii. verse 11 unto
verse 18.
The seventeenth Sunday after
Trinity.
1 B. of Edw. VI. Thy testi-
monies are wonderful, &c.
Psalm cxix.
Glory be to the Father, &c.
As it was in the beginning,
&c.
The Collect.
Lord, fe pray Thee that
Thy grace map alway pre-
bent and follof& us, and make
us continually to be atben to
all good Morks, through Fesus
Christ our Word,
The Epistle.
E (fobich am a prisoner of the
Dord’s,) Ephes. iv. verse 1
unto verse 7.
CHAP.
CHAP.
Vv.
182
The Gospel.
It chanced that Gesus Ment,
Luke xiv. verse 1 unto verse
12.
The eighteenth Sunday after
Trinity.
1 B. of Edw. VI. Righteous
art Thou, O Lord, 8... Psalm
ΟΧΙΧ.
Glory be to the Father, &c.
As it was in the beginning,
δο. :
The Collect.
Lord, woe beseech Chee,
grant Dhp people grace to
abot the infections of the
Debil, and With pure heart and
mind to follot Ghee the only
Gov, through esug Christ
our Lor. |
The Epistle.
Ἐ thank mp Grod alans,
1 Cor. i. verse 4 unto verse
9,
The Gospel.
Chen the BWharisees had,
Matt. xxii. verse 84 unto
the end.
The nineteenth Sunday after
Trinity.
1 B. of Edw. VI. 1] call with
my whole heart, hear me, O
Lord, &c. Psalm ecxix.
Glory be to the Father, &c.
As it was in the beginning,
&e.
COLLECTS, EPISTLES, AND GOSPELS,
The Collect.
(9 (ποὺ, forasmuch as with-
out Thee foe are not able to
please Ghee: grant that the
forking of Ghy merep map
in all things Direct and rule
our Hearts, through Wesus
Christ our Word.
The Epistle.
This lsapv and testify through,
Ephes. iv. verse 17 unto the
end.
The Gospel.
Hesus entered into a ship,
Matt. ix. verse 1 unto verse
9.
The twentieth Sunday after
Trinity.
1 B. of Edw. VI. O consider
mine adversity, and deliver
me, &c. Psalm cxix.
Glory be to the Father, &c.
As it was in the beginning,
δα.
The Collect.
Almiadty and merciful Giron,
of Ghv bountiful goodness
keep us from all things that
map θα us: that foe being
reap both in body and soul,
map ith free hearts accom-
plish those things that Chou
fouldst Habe done, through
Hesus Christ our Lord,
TO BE USED AT THE HOLY COMMUNION.
The Epistle.
Take Heed therefore Ho ve
(σα, Ephes. v. verse 15
unto verse 22.
The Gospel.
Pesus said unto Wis discte
ples, Matt. xxii. verse 1
unto verse 15.
The twenty-first Sunday after
Trinity.
1 B. of Edw. VI. Princes
have persecuted me without
a cause, &c. Psalm cxix.
Glory be to the Father, &c.
As it was in the beginning,
Se.
The Collect.
Girant foe beseech Thee
merciful Lord to ΤῸ faithful
people pardon and peace, that
they map be cleansed from all
their sins, and gerbe Thee
With a guiet mind, through
Pesus Christ our Lord.
126 The Epistle.
SX brethren, be strong
through, Eph. vi. verse 10
unto verse 21.
The Gospel.
There foas a certain ruler,
John iy. verse 16 unto the
end.
183
The twenty-second Sunday CHAP.
after Trinity.
1 B. of Edw. VI. Let my
complaint come before Thee,
&c. Psalm cxix.
Glory be to the Father, δ.
As it was in the beginning,
δο.
The Collect.
Lord toe beseech Thee to keep
σὺν householy the Church
in continual godliness, that
through Dhp protection it map
be free from all adbersities,
and deboutly giben to serbe
Thee in good forks, to the
glory of Ghy Jame, through
PHesus Christ our Lor.
The Epistle.
i thank mp God foith all,
Phil. i. verse 3 unto verse
12.
The Gospel.
Weter sad unto WYesus, Matt.
XVili. verse 21 unto the end.
The twenty-third Sunday
after Trinity.
1 B. of Edw. VI. Jf the Lord
Himself had not been on our
side, &c. Psalm cxxiii.
Glory be to the Father, &c.
As it was in the beginning,
&e.
The Collect.
(ποὺ our refuge and strength,
Which art the author of all
184,
CHAP. goodness, be readp to hear the
Dehout prapers of the Church:
any grant that those things
fobich foe ask faithfully, ὡς
map obtain effectually, through
Hesus Christ our Lord.
The Epistle.
Brethren, be followers toge-
ther, Phil. iii. verse 17 unto
the end.
The Gospel.
Then the Wharisees Went out,
Matt. xxii. verse 15 unto
verse 235.
The twenty-fourth Sunday
after Trinity.
1 B. of Edw. VI. They that
put their trust in the Lord,
ὅς. Psalm exxy.
Glory be to the Father, &c.
As it was in the beginning,
δῸ.
The Collect.
Dord, foe heseech Chee as-
soil ΤῸ» people from their
offences, that through ΤΡ
bountiful qootness fe map be
Delivered from the bands of all
those sins, which by our ταί}
foe Habe committed: Grant
this, &c.
The Epistle.
Ge gibe thanks to God,
Colos. i. verse 3 unto verse
138.
COLLECTS, EPISTLES, AND GOSPELS,
The Gospel.
GAhile B[esus spake unto,
Matt. ix. verse 18 unto
verse 27.
The twenty-fifth Sunday
after Trinity.
1 B. of Edw. VI. Except the
Lord build the house, §c.
Psalm exxvii.
Glory be to the Father, &c.
As it was in the beginning,
fc.
The Collect.
Stir up, Me beseech Chee,
© Lord, the wills of Ghp
faithful people: that thep
plenteously bringing forth the
fruit of good forks, map of
Chee be plenteously rewarded,
through Wesus Christ our
Dory. Amen.
The Epistle.
Weholy, the time cometh, Jer.
Xxill. verse 3 unto verse 9.
The Gospel.
GAhen GFesus lift up Wis
epes, John vi. verse 5 unto
verse 15:
Omitted in the 1 B. of
Edw. VI.
4 If there be any more Sun-
days before Advent Sunday,
to supply the same, shall
be taken the Service of
some of those Sundays that
were omitted between the
127
TO BE USED AT THE HOLY COMMUNION.
Epiphany and Septuage-
sima. [Scotch Lit. “ But
the same shall follow the
twenty-fourth Sunday after
Trinity. And if there be
fewer Sundays than twenty-
five before Advent, then
shall the twenty-third or
twenty-fourth be omitted ;
so that the five and twenti-
eth shall never either alter
or be left out, but be always
used immediately before
Advent Sunday, to which
the epistle and gospel of
that do expressly relate.” |
(W) St. Andrew’s day.
1 B. of Edw. VI. Many
times have they fought
against me, &c. Psalm cxxix.
Glory be to the Father, δο.
As it was in the beginning,
δ.
The Collect.
Almighty God, which didst
gibe such qrace unto Thp holp
Apostle Saint Andrew, that
He readily obeped the calling
of Thy Son Fesus Christ,
and followers Wim without
Velay: grant unto us all, that
foe being called bo Thy holy
fuord, map forthwith gibe ober
ourselbes obediently to follow
hv holy commandments,
through Gesus Christ our
Lord,
185
The Epistle.
Lf thou knofeledge ith thy,
Rom. x. verse 9 unto the
end.
The Gospel.
As Hesus walked by the,
Matt. iv. verse 18 unto
verse 23.
Saint Thomas the Apostle.
1 B. of Edw. VI. Blessed are
all they that fear the Lord,
§c. Psalm cxxviii.
Glory be to the Father, &c.
As tt was in the beginning,
δο,
The Collect.
Almighty and eberlasting
Gov, (δίς for the more con-
firmation of the faith didst suf-
fer the Dolp Apostle Thomas
to be Doubtful in Ghn Son's
resutrection: qrant us so per-
fectlp, and fotthout all doubt
to beliebe in Thy Son Fesus
Christ, that our faith in Chy
sight neber be reprobed: Hear
us, @ Lord, through the same
Hesus Christ, to thom with
Thee and the Holy Grbhost be
all honour, &c.
The Epistle.
‘Not pe ave not strangers,
Ephes. ii. verse 18 unto the
end. |
The Gospel.
Thomas one of the thelbe,
John xx. verse 24 unto the
end.
CHAP.
V.
CHAP.
V.
186
(X) The Conversion of
St. Paul.
1 B. of Edw. VI. at matins.
The second lesson, Acts xxii.
unto they heard him.
1 will give thanks unto Thee,
O Lord, &c. Psalm exxxviil.
Glory be to the Father, &c.
As it was in the beginning,
&c.
The Collect.
(ποὺ fohich hast taught all
the στὰ through the preach-
ing of Why blessed Apostle
Saint Paul: grant foe be-
seeth Ghee that we δίς
Habe Wis Monderful conber-
sion tn remembrance, map
follom and fulfil Gbhv bolp
Doctrine that he taught, through
Hesu Christ our Lord.
The Epistle.
And Saul pet breathing out,
Acts ix. verse 1 unto verse
25.
The Gospel.
Weter anshered and said
unto, Matt. xix. verse 24
unto the end.
1 B. of Edw. VI. at evensong.
The second lesson, Acts xxvi.
unto the end.
(Y) The Purification of Saint
Mary the Virgin.
1 B. of Edw. VI. Behold, now
praise the Lord, &c. Psalm
CXXXIV.
COLLECTS, EPISTLES, AND GOSPELS,
Glory be to the Father, &c.
As it was in the beginning,
Se.
The Collect.
Almighty and eberlasting
(ποὺ, foe humbly beseech ΟΡ
majesty, that as Why onlp-
begotten Son Mas this dap
presented in the Gemple in
substance of our flesh: So
grant that fe map be presented
unto Ghee With pure and clear
minds, by BYesus Christ our
Lord,
The Epistle.
The same that is appointed
for the Sunday.
The Gospel.
GAhen the time of, Luke ii.
verse 22 unto verse 27.
Saint Matthias’ day.
1 B. of Edw. VI. Deliver me,
O Lord, from the evil man,
&c. Psalm cxl.
Glory be to the Father, 86.
As it was in the beginning,
&c.
The Collect.
Almighty God, which tn
the place of the traitor Gudas,
vidst choose Why faithful ser-
bant sMatthias to be of the
number of the thelbe Apo-
stles : avant that ἢ Church
being alfwoaps preserbed from
TO BE USED AT THE HOLY COMMUNION.
false Apostles, map be ordered
and quited bp faithful and
true Pastors, through Gesus
Christ our Lord,
The Epistle.
En those days ABeter, Acts 1.
verse 15 unto the end.
The Gospel.
In that tine Gesus answered,
Matt. xi. verse 25 unto the
end.
(Z) Annunciation of the
Virgin Mary.
1 B. of Edw. VI. Lord, I am
not high minded, &c. Psalm
ΟΧΧΧΙ.
Glory be to the Father, &c.
As it was in the beginning,
C.
The Collect..
Gee beseech Thee Word
pour Ghp aqrace into our
Hearts, that as foe Habe known
Christ σῦν» Bon’s incarna-
129 tion bp the message of an
angel: so by Wis cross anv
passion fe map be brought
unto the glorp of Wis resur-
rection, through the same
Christ our Lord.
The Epistle.
(ποὺ spake once again unto
haz, Isai. vii. verse 10
unto verse 16.
The Gospel.
And in the sixth month, Luke
i. verse 26 unto verse 39.
187
Saint Mark’s day.
1 B. of Edw. VI. Lord, I call
upon Thee, haste Thee unto
me, &c. Psalm cxli.
Glory be to the Father, &c.
As tt was in the beginning,
δο.
The Collect.
Almiahty Gov, which hast
instructed Dhp holy Church
foith the heabenly doctrine of
Thp ebangelist Saint (Hark:
qibe us qrace that foe be not
like children carried afvap with
eberp blast of batn doctrine:
but firmly to be established in
the truth of the holy Gins-
pel, through Gesus Christ,
&e.
The Epistle.
CAnto ebery one of us fs given
grace, Ephes. v. verse 4 unto
verse 17.
The Gospel.
Ἐ am the true bine, John xv.
verse 1 unto verse 12.
(A) Saint Philip and James.
1 B. of Edw. VI. at matins.
The second lesson, Acts viii.
unto when the Apostles.
Behold how good and joyful a
thing it is, &c. Psalm exxxiii.
Glory be to the Father, &c.
As it was in the beginning,
§c.
CHAP.
Vs
CHAP.
188
The Collect.
Almitabty Crov, fohom trulp
to Rnof fs eberlasting life:
grant us perfectly to know
Thy Bon BHesus Christ to
be the Map, the truth and the
life, as Dhou Hast taught
Saint BWhilip and other Apo-
stles, through Gesus Christ
our Lord.
The Epistle.
Hames the serbant of Gro,
James 1. verse 1 unto verse
138.
The Gospel.
And BPesus said unto Wis
disciples, John xiv. verse 1
unto verse 15.
Saint Barnabas Apostle.
1 B. of Edw. VI. at matins.
The second lesson, Acts xiv.
unto the end.
I cried unto the Lord with my
voice, &c. Psalm exlii.
Glory be to the Father, &c.
As it was in the beginning,
δ.
The Collect.
Lord Almighty, which hast
ensued Dhy holy Apostle
Barnabas Hith singular atfts
of Thy Moly Ghost: let us
not be destitute of Phy mant-
fold gifts, nor pet of qrace to
use them alan to ΟΡ
Honour and glorp, through
Hesus Christ our Lord.
‘COLLECTS, EPISTLES, AND GOSPELS,
The Epistle.
Tidings of these things, Acts
xi. verse 22 unto the end.
The Gospel.
Chis ts mp commandment,
John xy. verse 12 unto
verse 17.
1 B. of Edw. VI. at even-
song.
The second lesson, Acts xv.
unto after certain days.
Saint John Baptist.
1 B. of Edw. -VI. Proper les-
sons at matins.
The first lesson, Malachi ii.
unto the end.
The second lesson, Matt. ii.
unto the end.
Hear my prayer, O Lord, &c.
Psalm xi.
Glory be to the Father, &c.
As it was in the beginning,
SC. |
The Collect.
Almighty Grot, by whose
probidence Thy serbant Gobn
ASaptist was wonderfully
born, and gent to prepare the
fray of Thy Bon our Sa-
biour, by preaching of penance:
make us 80 to follow hig doc-
trine and holy life, that we
map trulp repent, according to
his preaching, and after dis
example constantly speak the
truth, boldly rebuke θέτε, and
patiently suffer for the truth’s
TO BE USED AT THE HOLY COMMUNION.
sake, through Gesus Christ,
&e.
The Epistle.
48. of good cheer mp people,
Isai. xl. verse 1 unto verse
42.
The Gospel.
Llvabeth’s time came, Luke
i. verse 57 unto the end.
1 B. of Edw. VI. Proper les-
sons at evensong.
The first lesson, Malachi iv.
unto the end.
130 The second lesson, Matt. xiv.
unto when Jesus heard.
(B) Saint Peter’s day.
1 B. of Edw. VI. at matins.
The second lesson, Acts iii.
unto the end.
Blessed be the Lord my
strength, &c. Psalm exliv.
Glory be to the Father, δε.
As it was in the beginning,
δῸ.
The Collect.
Almighty Gov, which by
Thy Hon Hesus Christ hast
αἴθε to Thy Apostle St.
eter manp excellent gifts, and
commandedst Him earnestly to
feed Thy flock: make fue be-
seech Thee all Wishops and
Pastors diligently to preach
hp Holy Mord, and the peo-
ple obediently to follow the
189
same, that thep map receive CHAP.
the crofon of eberlasting glorp,
through Gesus Christ our
Lord.
The Epistle.
At the same time, Herod the,
Acts xii. verse 1 unto verse
12.
The Gospel.
Chen ει came fnto the,
Matt. xvi. verse 13 unto
verse 20.
of Edw. VI. at even-
song.
1B
The second lesson, Acts iv.
(C) Sait Mary Magdalen.
Praise the Lord, O my soul,
&c. Psalm exlyi.
Glory be to the Father, &c.
As it was in the beginning,
δῸ.
The Collect.
Mierciful father, αἴθε us
qrace that foe neber presume to
sin through example of anp
creature: but ff it shall chance
us at anp time to offend Chp
Dibine (Majesty, that then fe
map truly repent and lament
the same, after the example of
Sarpy Magdalen, and bp
lively faith obtain remission
of all our sins, through the
only merits of Thy Son our
Sabiour Christ.
190 COLLECTS, EPISTLES, AND GOSPELS,
The Epistle. Saint Bartholomew the
CHAP.
faithful Moman, &c. Prov.
ΟΣ ΤΊ,
The Gospel.
And one of the Wharisees de-
sired GHesus, &c. Luke vii.
verse 36 unto the end.
Saint James the Apostle.
1 B. of Edw. VI. O praise
the Lord of heaven, Psalm
exlviil.
Glory be to the Father, &c.
As it was in the beginning,
&c.
The Collect.
Grant, @ merciful (ποὺ,
that as Ghv holy Apostle
Saint Games, leading His
father and all that be hav,
foithout delay foas obedient
unto the calling of Ghv Son
Hesus Christ, and follower
Wim: So he forsaking all
worldly and carnal affections,
map be ebermore ready to
follom hv commandments,
through Gesus Christ our
Lor.
The Epistle.
In those Yaps came, Acts xi.
verse 26 unto verse 3 of
chap. xii.
The Gospel.
Then came to Wim the
mother, Matt. xii. verse 20
unto verse 29.
x Apostle
GAHosoeber findeth an Honest Pp :
1 B. of Edw. VI. Not unto us,
O Lord, not unto us, δ06.
Psalm cxv.
Glory be to the Father, &c.
As it was in the beginning,
δο.
The Collect. ᾿
® Almighty and eberlast-
ing Grov, δίς Hast giben
qrace to Dhine Apostle Abar-
tholomefs truly to beliebe andy 131
to preach Dhy ford: grant
foe beseech Ghee, unto Chp
Church, both to lobe that he
beliebed, and to preach that he
taught, through Christ our
Lord.
The Epistle.
480 the hands of the Apostles,
Acts v. verse 14 unto verse
17.
The Gospel.
And there Mas a strife among
them, Luke xxii. verse 24
unto verse 31.
Saint Matthew Apostle.
1 B. of Edw. VI. O praise
the Lord all ye heathen, δ.
Psalm cxvil.
Glory be to the Father, &c.
As it was in the beginning,
δ,
ee ee
ae. Gas, να Σὰ
TO BE USED AT THE HOLY COMMUNION.
The Collect.
Almishty God, δίς by
Thy blessed Son didst call
SPatthefo from the receipt of
custom, to be an Apostle and
Cbangelist: grant us grace
to forsake all cobetous desires
and inordinate lobe of riches,
and to follows hy sat¥ Son
Hesus Christ, Hho liveth and
refqneth, &c.
The Epistle.
Seeing that Woe habe such an
office, 2 Cor. iv. verse 1 unto
verse 7.
The Gospel.
And as Hesus passed forth,
Matt. ix. verse 9 unto verse
14.
Saint Michael and all Angels.
1 B. of Edw. VI.. Praise the
_ Lord ye servants, &c. Psalm
Cxill.
Glory be to the Father, &c.
As it was in the beginning,
δῸ.
The Collect.
Lberlasting Gory, tobhich
Hast ordained and constituted
the serbices of all Angels and
men in a foonderful order:
mercifully grant, that then
fobich alway do Thee serbice
in Weaben, may by Thy ap-
pointment, succour and defend
191
us tn earth, through Gesus
Christ our Lord.
The Epistle.
There fas a great battle tn
Heaven, Apoc. xii. verse 7
unto verse 13.
The Gospel.
At the same time came, Matt.
XVili. verse 1 unto verse 11.
Saint Luke Evangelist.
1 B. of Edw. VI. By the wa-
ters of Babylon, &c. Psalm
CXXXVil.
Glory be to the Father, &c.
As tt was in the beginning,
δο.
The Collect.
Almighty Grov, Mhich call-
evst Wuke the WPbhvsician,
Mhose praise is tn the Gospel,
to be a ABhpsicfan of the soul:
map it please Ghee by the
foholesome medicines of bis
Doctrine, to Heal all the dis-
eases of our souls, through
σὺν Hon Fesus Christ our
Lord.
The Epistle.
Gatch thou in all things,
2 Tim. iv. verse 5 unto
verse 16.
The Gospel.
The Bord appointed other,
Luke x. verse 1 unto verse
τα
CHAP.
V.
CHAP.
¥
192
Simon and Jude Apostles.
1 B. of Edw. VI. O praise
God in His holiness, &c.
Psalm cl.
Glory be to the Father, §c.
‘As it was in the beginning,
Sc.
The Collect.
Almiahty God, which hast
builded Thy congregation upon
the foundation of the Apostles
and Wrophets, Gesu Christ
Wimself being the Head cor-
ner-stone: grant us so to be
foined together in unity of
epirtt by their doctrine, that
foe map be made an holp tem-
ple acceptable to Chee, through
Hesus Christ our Lory.
The Epistle.
Hudas the servbant of, Jude
verse 1 unto verse 9.
The Gospel.
Ghis command 38 pou, John
xy. verse 17 unto the end.
All Saints.
1 B. of Edw. VI. Proper les-
sons at matins.
The first lesson, Sapi. 111. unto
Blessed rather is the.
The second lesson, Heb. xi.
verse 12 unto ἐγ ye endure.
COLLECTS, EPISTLES, AND GOSPELS,
O sing unto the Lord a new
-song, δα. Psalm cxlix.
Glory be to the Father, &c.
As it was in the beginning,
δα.
The Collect.
Almighty Ghov, which hast
knit together Thp elect in one
Communion and fellowship
in the mystical boty of Why
Son Christ our Lord: grant
us grace go to follom Gbhp
Holp Saints in all birtuous
and godly libtna, that fore map 15.
come to those unspeakable
fons, δίς Dhou hast pre-
pared for them that unfeign-
edly lobe Thee, through Hesus
Christ our Word.
The Epistle.
Aseholy, F ohn safe, Apoc.
vii. verse 2 unto verse 13.
The Gospel.
Hesus seeing the people, &c.
Matt. v. verse 1 unto verse
13.
1 B. of Edw. VI. Proper les-
sons at evensong.
The first lesson, Sapi. v. unto
his jealousy also.
The second lesson, Apoc. xix.
unto and Jesus saw an
Angel stand.
TO BE USED AT THE HOLY COMMUNION. 193
ἘΝ ANNOTATIONS
UPON
‘ CHAPTER V.
{A) The introit, what. (B) Epistles and gospels very necessary; why CHAP.
epistles when all are not so. The reason and defence of that denomi- Υ.
nation. (C) Advent, what, and why observed. (D) Christmas day, its
antiquity, variously observed in the primitive times. The precise day
dubious, and unnecessary to be known. Calvin passionately for it.
Observed by the synod of Dort and the Belgic Church. A main argu-
ment for it. (E) Two communions anciently in one forenoon. (F) Why
the feasts of St. Stephen, St. John, and Innocents, are celebrated near
Christmas day. (G) Antiquity of the Circumcision feast. (H) Epi-
phany, what, ancient. (1) Ash-Wednesday and Lent, the original and
various observation of them. (K) Palm-Sunday, how observed. (L) The
holy week, why so called. (M) Maundy Thursday, a day of great
note. (N) Good Friday, anciently a very high day, a day of general
- absolution. (O) Easter Eve, the great’day of baptizing competents.
Watching the sepulchre, whence derived. (P) Easter day of Apostolical
institution. (Q) Easter Monday and Easter Tuesday very anciently
observed. (ἢ) Dominica in Albis. (S) Rogation days, why instituted.
(T) Ascension day, why rarely mentioned in antiquity. Pentecost, what.
Synods anciently summoned about this time. (V) Whit-Sunday, why
so called, a private conjecture. (W) St. Andrew's day, why the first
festival. (X) Conversion of St. Paul, why not observed. Paul and
Peter, one entire festival, and anciently, and of late years. (Y) The
purification of Mary, anciently how called, why Candlemas day. (Z) The
annunciation of the Virgin Mary, how ancient. (AA) St. Philip and
Jacob, and All Saints. (BB) St. Peter hath no single day. (CC) The
festival of Mary Magdalene, why discontinued.
A The introits.| The introits were certain psalms, appointed
for certain days, and were at first devised as decent employ-
ments for the people, whilst the priest was ascending up to
the high Altar. They did somewhat resemble those psalms
of degrees appointed in the service of the temple.
B Lpistles and gospels.| The epistles and gospels need no
advocate to plead for them, it not being imaginable that
Christians assembling for sacred exercises, should omit the
main fundamentals of Christianity ; or that the Jews should
L’ESTRANGE, Oo
194 COLLECTS, EPISTLES, AND GOSPELS,
CHAP, have the law and the prophets read in their synagogues every
Y-__ Sabbath day, as it is clear they had, and that the Christians
should debar themselves of having the epistles and gospels
(the great evidences of their faith) rehearsed in their assem-
bly places, in their churches. Having had occasion before 134
to deliver the practice of the primitive Church in this parti-
cular, and to evidence that those leading fathers did not,
ὡς ἔτυχεν “at peradventure,” and casually to read these les-
sons, but were studious to fit and dispose them to the con-
cernment of every festival, I shall not actum agere, but only
add that without those lessons the festivals would signify little,
for what can more illustrate the design of the holy day, than the
recital of the history upon which it is founded? So that these
canonical narratives may pass for the prime office of every
day, for which they are set apart. But some will say, why
epistles, when several of them were taken out of the Acts, as
that for St. Stephen’s day, and several others; some out of
the Revelation, as that for Innocents’ day ; yea, some out of
the Old Testament, as that for Ash-Wednesday, out of
Jeremy, Isaiah, and others. To this it is answered, that
(though it were more proper, in my opinion, to call them les-
sons, yet) since denomination usually is derived from the major
part, the word epistle is no unapt appellation for them, the
paucity of the rest being considered. Deplorable is that cause
which hath nothing but a logomachy and word-war to defend
it: had this word-catcher searched into antiquity, he might
have seen Clemens thus bespeaking the Corinthians*, ava-
λάβετε τὴν ἐπιστολὴν Παύλου τοῦ μακάριου τοῦ ἀποστόλου"
τί πρῶτον ὑμῖν ἐν ἀρχῇ τοῦ εὐαγγελίου ἔγραψεν ; “ take into
your hands the epistle of blessed Paul the Apostle; what
writes he first to you, in the beginning of his gospel?”
whence it is evident that anciently the word gospel denoted
the whole system of the New Testament, which we restrain
now to the noblest part of it. And it being so, we shall the
less weigh the objection, but pass on to discourse what hath
come to our cognizance, as most observable, relating to those
days severally taken, not intending to speak to all, but to
such only as, being of most remark, have afforded the most
plentiful matter for memorials,
a Clemens Epist. ad Corinth. 47.
a i oe
TO BE USED AT THE HOLY COMMUNION, 195
C First Sunday in Advent.| The first initiation of our CHAP.
Saviour into the office of a Mediator was His manifestation
in the flesh, and incarnation; a thing promised all along,
from the very fall of wretched man, until, as the Apostle said,
“the fulness of time was come,” Gal. iv. 4. And the more
remote from this time, the more obscure the prophecies ; the
nearer the more explicit. First, Gen. u., “the seed of the
woman shall break the serpent’s head.” Goon to Abraham,
Gen. xii. 3, “in thy seed” (declaring specificatively in whose) [Gen. 22.
« shall all the nations of the earth be blessed.” Go on to“!
David, “ of the fruit of thy body will I set upon thy throne,”
Psalm cxxxii. 11. Proceed to Esay, the prophecy is more
apodeictical, more demonstrative, “ behold a Virgin shall con-
ceive and bear a son, and she shall call His name Emanuel,”
chap. vii. ver. 14. Go nearer to the approaching of this
time, still more Ecce’s, “ behold thou shalt conceive in thy
womb, and bring forth a son, and thou shalt call His name
Jesus,” Luke i. 31. And the Virgin Mary to herself, ‘ be-
hold from henceforth all generations shall call me blessed,”
ab. ν. 48. All this te keep up the hope of the long looked for
theophany, and the Messias’s appearance in the flesh. God
Himself having thus led in the nativity of our Saviour, with
such a train of anteceding predictions to assure man that He
would come, the Christian Church thought it also expedient
that the day of commemoration, that ‘ He is come,” should
be somewhat more than ordinarily attended. And upon this
very account she hath assigned to this great festival the four
Sundays preceding, (the first beginning always next before,
or after, or on St. Andrew’s day,) which are as it were one
Christmas Eve, or as so many heralds to proclaim the ap-
proaching of His feast, and are therefore called Advent Sun-
days as fore-speaking Christ’s birthday; and therefore the
ancient author of the Nativity Sermon ascribed to St. Cyprian
begins it with adest diu expectata nativitas, i. e. “the long
looked for nativity which we expected all this time of Advent
135is come at length.” And upon this account proper lessons
taken out of the evangelist, or gospel prophet Esay, agree-
able to their design are allotted them.
D Christmas day.| This anniversary solemnity cannot be
denied to be as old as up to Gregory Nazianzen’s time, he
02
CHAP.
Υ.
196 . COLLECTS, EPISTLES, AND GOSPELS, ~
and his great intimate St. Basil having each an excellent
homily upon it, τὰ δὲ viv θεοφάνια ἡ πανήγυρις, εἴτ᾽ οὖν
γενέθλια, saith one”, “this celebrity is called God’s appear-
ance, or His nativity.” Ὄνομα θώμεθα τῇ ἑορτῇ ἡμῶν
θεοφάνια, saith the other’, “we name this our festival the
theophany. Nor is there in either homily one syllable infer-
ring the either usage or institution of that day to have com-
menced then, wherefore we may presume it was existent long
before ; indeed, Nicephorus sadly tells us so, relating no less
than twenty thousand Christians massacred by fire on that
day, being assembled at church, under the Dioclesianic per-
secution. A matter not incredible, for if it be true, as little
doubt is to be made of it, what Gildas reports of us Britons‘,
that after that persecution ceased, “the Christians began
again to repair their churches, and celebrated festivals,” why
should not this great day make one? What rational argu-
ment can be opposed to dissuade us that we should not think
it of as long duration as any other festival (the Lord’s day
excepted) whatsoever, considering that even Christianity
itself resulteth from it? In the determination of the pre-
cise and true day, antiquity itself hath been to seek, as well
as modern times. Clemens Alexandrinus*, who flourished
about the end of the second century, saith that οἱ περιεργό-
Tepot, “the most curious inquisitors after the year and day
of Christ’s nativity, have fixed it, some on the twenty-fifth of
the month of Pachon,” (our May,) “and some on the twenty-
fifth of Pharmouthi,” (our April). The Churches of Egypt’
observed it constantly upon the sixth of January, celebrating
both.it and His baptism on the same day, which they called
the Epiphany. The Asiatic Grecians, and Syrians, turned
over His baptism to another day, retaining still the sixth of
January for His nativity. The Church of Rome, pretending
to a more perfect information from the censual rolls of
Augustus Cesar, kept close to the twenty-fifth of December:
from thence it was first transported to Antioch, as is evident
from St.Chrysostom’s homily preached there upon that day,
where he declareth the darkness of uncertainty wherein those
» [Orat. 388. in Christi Nativit.] ἃ [See p. 87.]
¢ [Homilia in Sanctam Christi ge- © Stromat., lib. i.
nerationem. Appendix, tom. ii. p. 8, f Cassian. Collat. x. 2.
5. Basilii. ] ;
tends δ;
TO BE USED AT THE HOLY COMMUNION. 197
Christians were in before, and from whence they were en- CHAP.
lightened to the notion of the true day. Not long after, ᾿ς
either convinced that this was the very day of Christ’s nati-
vity, or that none truer could be assigned, it became, about
anno 500, the general observation of the Catholic Church.
Since that, and near home to our times, an opinion hath
possessed some very learned men that our Saviour was born
in September: in such variety of judgments it is not safe
dogmatically to determine one way or the other. Nihil opus
est ut ea cum discrimine definiantur, que absque crimine
nesciuntur® 9 “ What necessity is there of positively defining
that whereof it is no fault to be ignorant?” And the best
is, there is nothing in this particular cogent to it. The
exact notion of the day precise is no concernment of the
duty, which consists not in observing the day, but a@ day.
God standeth not upon punctilios with man, no, not in cere-
monials of His own designation, wherein He dispenseth with
the Church’s liberty to vary, necessity or just occasion in-
viting. The celebration of the blessed Eucharist is, by
universal usage, mistimed from its first institution, now in
the morning, then at night. So is the Lord’s day, beginning
in the Apostles’ times at the evening preceding ; with us at
one in the morning: why may not then the memorial of our
Saviour’s nativity be celebrated on a day varying from its
true original, especially considering that it is not yet infalli-
bly discovered which it is? And if so, why may we not,
conforming to the practice of the Catholic Church, observe
the twenty-fifth of December, as our Church enjoineth? To
stand upon such niceties is but a peevish kind of devotion,
136 mere superstition, and the next way to bring the great mys-
tery of our Saviour’s ἐνσάρκωσις and incarnation, first into
contempt, and next into oblivion.
And whereas we are upbraided with the practice of re-
formed Churches, which have discontinued the solemnization
of this day, not to repeat what I have instanced before out
of the Churches of Helvetia and Bohemia, out of Bucer and
Zanchy ; and to reach the very vitals of this objection, I
must tell the opponents, that for Geneva, the place so urged
against us, Mr. Calvin® himself blusheth at her reformation,
_ # Augustine. h Epist. Hallero. [Ep. et Resp., p. 101. ],
198 COLLECTS, EPISTLES, AND GOSPELS, -~
CHAP. and is so concerned, so moved with the blemishes of it in
‘__ this point, as he passionately apologizeth thus: Sancte testari
possum, me inscio, ac ne optante quidem, hanc rem fuisse trans-
actam; “I can solemly protest, that the abrogation of this
festival was transacted without my knowledge, nay, against
my wish.” And again, Ex quo revocatus sum hoc tempera-
mentum quesivi, ut Christi natalis celebraretur vestro more:
“from the very first of my return to this place I endeavoured
this moderation, that Christ’s birthday should be observed
after your custom.” If Calvin’s judgment, because single,
will not be listened to, what say they to the very remarkable
practice of the synod of Dort, for which in other relations
they have so high a ‘friendship? Festum natalis Domini
nostri Jesu Christi instabat, propter cujus celebrationem actio-
nes synodi, per aliquot gam dies interrumpende essent'; “ the
nativity of our Lord Jesus Christ was now at hand, in order
to whose celebration, the actions of the synod were, for some
few days, to be interrupted :” which was actually done, the
session being intermitted from December the twenty-second
to the twenty-eighth, as appeareth by the acts of that synod.
And, lest it should be thought this was done only to compli-
ment our British divines, I shall produce the warrant itself of
its establishment from the very canons of that Church*. Eccle-
sie observabunt, preter diem Dominicum, etiam diem nativi-
tatis Domini, Pascha item et Pentecosten, cum die insequente ;
et quoniam in plerisque urbibus, ac regionibus Belgie insuper
observantur festa circumcisionis, ac ascensionis Christi; alla-
borabunt ministri, quibuscunque locis id nondum est usu recep-
tum, ut volente magistratu, hac in parte reliquis accedant :
“the several Churches shall observe, over and besides the
Lord’s day, the day also of Christ’s nativity, Easter also and
Whitsunday, with the day following; and because in many
places and cities of Belgia, moreover the feasts of Christ’s
circumcision and ascension are celebrated also, the minister
shall use his best endeavour, that the magistrates’ consent
first obtained, they, in such places where these days are not
yet received into use, would conform to the practice of
others.” So this canon, confirmed with the rest, by the
synodical act of Dort, anno 1619; confirmed, I say, by a
.i Sessio 36. Dee. 19, kK Can. 63,
TO BE USED AT THE HOLY COMMUNION. 199
ratification superinducted to a former establishment, as is CHAP.
evident by the Greek and Latin edition of those canons, set
forth by Jacobus Revius.
To be short, let our adversaries be in their declamations
against other festivals, as obstreperous and loud as they
» please; such clamours we can both hear and pity; but when
they decry with so much noise this grand festival, together
with that of our Saviour’s resurrection and ascension, and
the descent of the Holy Ghost, to our Christian charity
they stand obliged, if we do not justly suspect, in good
earnest, some design dangerous even to Christianity itself,
considering that the main fundamentals of our faith have
such direct and immediate reference to those feasts, and
that the yearly celebration of them is but a tacit anniversary
rehearsal of the chief articles of our creed.
E At the second Communion.| Some festival days in the
primitive Church were of higher repute than others. In the
Greek Church the Nativity of Christ, the Epiphany, Easter,
Ascension, and Pentecost; the Latin, instead of the Epi-
phany advanced the Passion-day, or Good Friday. These
days were called most commonly by the eastern fathers
Χριστιανῶν πανηγύρεις, “the Christian panegyries,” as a
note of distinction from days of lesser account, alluding to
137 the custom of the heathen Greeks, who called their Olympic,
Isthmiac, Pythic, and Nemean games, πανηγύρεις, because
the whole nation resorted to those solemnities, as at these
feasts the whole diocese did assemble; and this is the reason
that in the homilies of the ancient fathers and bishops, who
usually preached at their cathedrals on these days, the
Church is so often said to be στενοχωρουμένη, “ thronged”
with the concourse of the people. This confluence of the
multitude being so great when Christianity had once pos-
sessed whole nations, few Churches could afford room con-
venient for so many to communicate at once; whereupon it
was directed, ut cum solemnior festivitas conventum populi
numerosioris indixerit quem simul recipere una basilica non
possit, sacrificti oblatio indubitanter iteretur!: “that when
some high festival summoneth too many for one church at
once to receive, then the celebration of the Sacrament to be
! Leo I. ad Dioscorum. Ep. dec. 81.
200 COLLECTS, EPISTLES, AND GOSPELS, _
OHA P, without further scruple repeated ;” which practice continuing
——~ down to the Reformation, and still preserved in the first
liturgy of Edw. VI., was discreetly omitted in the second,
upon considering that it was formerly the turnkey to let in
the multitude of masses so frequent in the Romish Church.
St. Stephen, St. John, St. Innocents.| ‘Eopth τὴν ἑορτὴν F
διαδέχεται, τοῦ κυρίου τὰ θεοφάνεια καταλαμβάνει ἡ τοῦ δού-
λου τιμὴ", saith Proclus upon St. Stephen, “ here is one fes-
tival upon the neck of another, the servant’s honour attends
his master’s birthday :” and this is the only account we
have from antiquity of his waiting upon Christ’s nativity in
his own solemnity. The Constitutions called Apostolical,
reckon St. Stephen’s in the catalogue of holy days", τὴν
ἡμέραν Στεφάνου τοῦ πρωτομάρτυρος ἀργείτωσαν, “let them
cease from labour upon St. Stephen’s day ;” but when that
his anniversary was to be celebrated, only Proelus® informeth
us. As for St. John, though there be no clear and express
mention of his festival in elder times, yet considering that all
the Apostles had their set days assigned, he is in all reason
to be supposed to have had his share of honour equal to the
rest. As for Innocents’ day, that homily upon Matt. ἢ.
which if not Origen’s, is yet very ancient, speaketh express,
horum et memoria semper ut dignum est in ecclesia celebratur
secundum integrum ordinem sanctorum, ut primorum martyrum
pro Domino occisorum: “the memory of the Innocents also
is always, as fit it is, celebrated in the Church, according to
the order of the saints, as of those who were first slain for
the Lord.”
This juncto of festivals are not here placed as evidences of
the times of the death or sufferings of those persons. For if
tradition faileth not, St. Stephen was stoned in August, and
St. John died on the feast of St. John Baptist? Durandus,
and from him other ritualists, why these feasts rather than
others were ordered to accompany Christ’s nativity, assigneth
this reason, “ There is,” saith he, “a threefold martyrdom ;
in will and deed; in will, but not in deed; in deed, but not
in will.” The first was undergone by St. Stephen, the
» se i Si
i i ἀν «α΄ ἊΨ
m Proclus Orat. 17. [8. Asterii Ho- Στέφανος προσηνέχθη. Proclus Orat.
mil. in Protomar. Paris 1648. | 17. apud Asterium. ]
n Lib. viii. c. 33. P Rational., lib. vii. c. 41.
ο [Χθὲς ἐτέχθη καὶ σήμερον αὐτῷ
TO BE USED AT THE HOLY COMMUNION. 201
second by St. John, the third by the Innocents; and who CHAP.
fitter to attend our Saviour than His martyrs? for if “right :
dear in the sight of the Lord is the death of all His saints,”
then most precious certainly to Him must the death of them
be, who not only die in, but for Him. This reason of Duran-
dus is founded upon the tradition that St. John was mira-
culously preserved in a caldron of boiling oil, to which he was
condemned at Rome; might I interpose mine own thoughts,
I should rather conceive that St. Stephen had the first place,
because he was the proto-martyr of Christianity; St. John
the second, because his death falling upon the festival of
another John, the Baptist, and reason good they should be
honoured with days apart ; no day could be assigned to this
John more proper, that he might be nigh his Master, he
being the disciple whom Jesus loved. And the Innocents
might well pretend to the third, because as St. Cyprian saith,
nativitas Domini a martyriis infantium statim cepit4, “the
slaughter of the Innocents was the first considerable conse-
quent of His birth.” Nor will I omit what else seemeth a
138 specious exposition upon the original of these three, viz. that
martyrium, amor, innocentia, “martyrdom, love, and inno-
cence,” are first to be magnified, as wherein Christ is most
honoured. |
G The Feast of Circumcision.| I dare not affix any remote
antiquity to this holyday. The first mention of it under this
title occurreth in Ivo Carnotensis, who lived about the year
1090, a little before St. Bernard, and who hath a sermon
upon it: under the name of the Octave of Christ’s nativity,
we find it in Isidorus four hundred years before. The reason
why it was not then observed was, as I conceive, because it
fell upon the calends of January, which were solemnized.
among the heathens with such disorder, revellings, and pro-
fane appendants of idolatry, that St. Chrysostom’ called it
ἑορτὴν διαβολικὴν, “ the devil’s festival,’ and the sixth gene-
ral council absolutely interdicted the observation of them.
Τὰς λεγομένας καλένδας καθάπαξ ἐκ τῆς τῶν πιστῶν πολι-
τείας περιαιρεθῆναι βουλόμεθα", “we decree that the feast
called the Calends, be utterly taken away from the custom
and society of the faithful.”
4 Ep. ὅθ. τ [ἑορτὴν σατανικὴν. Concio in Laz. 1.1] " Trul. can. 62.
CHAP:
202 COLLECTS, EPISTLES, AND GOSPELS,
The Epiphany.| This feast hath several appellations H
amongst the Greek fathers; sometimes it is called ta ἅγια
φῶτα, so Gregory Nazianzen, “the day of sacred illumina-
tion,” this being in the eastern Church a day as signal for
baptism as Easter or Pentecost in the western. Sometimes
it is called τὰ θεοφάνεια, “the manifestations of God,” so
Horolog. Grec. upon the sixth of January place τὰ ἅγια θεοφά-
vera; it is confessed this word very often imports Christ’s
birthday, τὰ δὲ viv θεοφάνεια ἡ πανήγυρις, εἴτ᾽ οὖν γενέθλια,
“now is the festival of the theophany, or Christ’s nativity,”
saith Nazianzen ; yet sometimes they are evidently distin-
guished, as in that imperial constitution‘, ἄπρακτοι ἡμέραι,
ἡ Χριστουγένα, καὶ τὰ θεοφανία, &c., “ the nativity of Christ,
and the theophany, &c., are to be accounted for holy days.”
Most clear is that of Epiphanius", πρώτη ἑορτὴ κατὰ σάρκα
τοῦ Χριστοῦ γένησις, δευτέρα ἑορτὴ ἡ τῶν θεοφανίων : “ the
first festival is that of Christ’s birth, the next is that of the
theophany ;” where not only this feast is manifestly differenced
from the nativity, but the feast of circumcision, as I said be-
fore, remarkably excluded. But of all the names most usual
and most frequently applied to it is this of Epiphany, which
though the Egyptians, and such as were under the patriar-
chate of Alexandria communicated both to the nativity and
baptism of Christ, (possessed with an opinion that He was
baptized upon the anniversary of His birth,) yet in other places
it passed only current for the day of His baptism; St. Chry-
sostom* puts a question to himself in these terms, τινὸς éve-
KEV, οὐχὶ ἡ ἡμέρα KAP ἥν ἐτέχθη ἀλλ᾽ ἡ ἡμέρα καθ᾽ ἣν ἐβαπτίσθη
᾿Επιφανεία λέγεται : “how comes it to pass that not the day
of Christ’s birth, but of His baptism, is called the Epiphany?”
and he resolveth it thus, ody’ ὅτε ἐτέχθη, τότε πάσιν ἐγένετο
κατάδηλος, ἀλλ᾽ ὅτε ἐβαπτίζετο : “ because His birth was ob-
scure, but at His baptism He manifestly appeared to all
men.” The like hath St. Jerome’; Epiphaniorum dies huc
usque venerabilis est,non (ut quidam putant) natalis in carne, tune -
enim absconditus est et non apparuit : “the day of the Epi-
phany is at this day venerable ; I mean not Christ’s nativity
t Apud Photium, Tit. 7. de Jejun., Cypr. Ep. orat. in Ascen. Domini.
δ, 1, x De Baptismo Christi.
" Epiph. Orat. in Assump. Dom. y Comment. in Ezech., lib, i.
—
ee συ ὐ νϑ..
TO BE USED AT THE HOLY COMMUNION, 203
(as some suppose) for then He rather hid Himself and ap- CHAP:
peared not.”
By what hath been already said, the day is without all
question of no late edition. Now for the grounds upon
which the solemnity is founded? St. Augustine delivered
them to be four, sive quod in celo stella ortus sui nuncium
prebuit: sive quod in Cana Galilee in convivio nuptial
aquam convertit in vinum: sive quod in Jordanis undis aquas
ad reparationem humani generis suo baptismo consecravit : sive
quod, de quinque panibus quinque millia hominum satiavit :
“either because a star in the heavens became the nuncio of
His birth; or because He turned water into wine at the mar-
riage feast ; or because being baptized in the river of Jordan
He consecrated the water for the regeneration of man; or
because He fed five thousand men with five loaves.” The
three first causes our Church seems to own in the conformity
of her divine offices; the collect for the day mentions the
139 coming of the wise men to worship our Saviour, by the
convoy of the star, and the gospel is a narrative of the story.
The second lesson at evening service being John ii., recounts
the miracle wrought at the marriage feast; and the second
lesson for morning prayer being Luke iu. is a relation of
His baptism. But as for the first, though it be delivered by
St. Augustine quoted before, and by Isidorus after him, to
have been a con-cause of this day’s solemnity, yet I find the
Greek fathers of another judgment, these celebrating the
coming of the wise men and appearing of the star on the
day of Christ’s nativity. So Nazianzen*, μετὰ τοῦ ἀστέρος
δράμε, καὶ μετὰ μάγων δωροφόρησον : “ follow the guide, the
star, and offer thy gifts with the wise men ;” applying the
most remarkable occurrents of that day as incitements to re-
joice upon it. Consonant is that of St. Basil”, who reckoning
the special events on Christ’s nativity, saith, ἄστερες διατρέ-
χουσιν ἐξ οὐρανοῦ, μάγοι κινοῦνται ἐκ τῶν ἐθνῶν : “ the stars
from heaven came to behold Him; the magicians among the
Gentiles made haste to adore Him.”
1 Ash-Wednesday and Lent.| Ash-Wednesday hath in anti-
quity two names. First, it is called dies cinerum, in refer-
2. Orat. de Epiphania. > Basil. de Nativ. Christi.
* Orat, eis τὰ γενέθλια,
204: - COLLECTS, EPISTLES, AND GOSPELS,
CHAP. ence to the penitents (whereof more under the title of Com-
mination) who were this day sprinkled with dust and ashes.
Secondly, caput jejunii, ‘the top of the fast,” or first day of
Lent. Instituted it was by Gregory the Great; the occasion
this, Lent commencing, according to the former mode, on
the Sunday after Quinquagesima, lasted six weeks, or forty
days; from these subtract six Sundays which were never to
be fasted, there remained thirty-six Lenten days, the just
tenth of the year, abating the fraction of five days: for divide
360 by 10, the quotient will be 36. So then, God by this
observation received from the Christians a tenth as well of their
time as of their fruits ; this was one design of Lent’s original.
Now St. Gregory, that the Church’s practice might be more
agreeable to the great exemplar of our Saviour’s forty days’
(the quotient observed by Moses and Elias) abstinence in the
wilderness, added these four days to complete the number of
forty days. But though by this rule the Church conformed
nigher to the pattern of our Saviour, as to the number of
forty, yet in the appointment of that time she varied from
His copy, Christ fasting immediately after His baptism, she
fasting before baptism: and great reason had she so to do:
there were in those days many persons adult of full growth,
who became converts to Christianity, and had besides origi-
nal, many actual sins to account for: these could not be
cleansed by the water of baptism, unless they were first
rinsed in the water of contrition, therefore to these repent-
ance was as necessary a requisite before baptism as faith ; for
‘as St. Basil saith excellently*, δεῖ τοῦς πιστεύοντας τῷ κυ-
pl» μετανοήσαι πρῶτον, “ repentance must lead the way to
faith ;’ whereas our Saviour being without sin, had no need of
repentance to precede His baptism. In this respect this qua-
dragesimal fast (whose chief end is humiliation and repent-
ance) was very aptly premised before Easter (the grand time
designed for that Sacrament) as a preparation to it. And
not in this respect alone, but in several others, for at that
great solemnity penitents were to be restored to a nearer
communion with the faithful, did they shew any evident signs
of godly sorrow or contrition, which the scleragogy, and hard
treatment of so long a time of fasting and humiliation was
© [Moralia Reg. 1. ]
ee δ... .ῳ..
TO BE USED AT THE HOLY COMMUNION. 205°
most like to create. And as penitents were at that time to
be reconciled to the faithful, so were the faithful then also
more than ordinary to be reconciled to God, Easter being
the most solemn time allotted for the celebration of the
Lord’s Supper: whereof the Jewish passover was a type.
As for the first institution, uncertain it is from whom to
derive it. St. Jerome? ascends to Apostolical tradition; nos
unam quadragesimam toto anno jejunamus secundum tradi-
tionem apost{olicam: ‘we observe in the whole year one
140 quadragesimal fast, according to Apostolical tradition.”” Not
strictly so, I conceive, but according to the latitude of the
language or conception of those times, wherein the same
Jerome® tells us, wnagueque provincia precepta majorum
leges apostolicas arbitratur : “every province accounts the
precepts of their ancestors as Apostolical ordinances.” But
though its derivation possibly will not reach so far, yet con-.
sidering that Origen, Tertullian, and the council of Laodicea,
mention it, it must be allowed for very ancient.
For the manner how it was in general observed, (leaving par-
ticular days to be spoken to in their proper order,) the council.
of Laodicea informs us of these four particulars’. First, ὁτὶ οὐ
δεῖ τῇ τεσσαρακοστῇ ἄρτον προσφέρειν, εἰ μὴ ἐν σαββάτῳ καὶ
κυριακῇ μόνον : “that no consecration of the Sacrament be
made in Lent, but only on the Sabbath and Lord’s day.” This
was done upon this account : the consecration of the bread and
wine was, as those fathers supposed, an action more properly
allied to the nature of a festival than of a fast ; and it being
the custom at that time to receive the Sacrament of the
Lord’s Supper every day, that there might be wherewith to
supply the concernments of that service, and also for a viati-
cum to penitents and others in their fatal last, it was thought
meet that upon the Sabbaths and Lord’s days there should
be consecrated such a surplusage to be reserved as. might be
sufficient for those intents; which consecrated elements, so
received, were called προηγιασμένα, “ fore-consecrated.” _ By
this canon the different, nay contrary customs of the East and
West, may be observed ; the first keeping the Sabbath as a
festival, the second as a fast; yea, the Trullan council,
4 Hierom. Epist. ad Marcellam 41. f Can. 49.
* Epist. ad Lucinium 71.
CHAP.
ἊΣ
CHAP.
W:
206 COLLECTS, EPISTLES, AND GOSPELS,
magisterially enough, decreeth that the sixty-fifth canon of
———— the Apostles, which is penal to all such as fast on the Sab-
bath day, shall be of force ἐν τῇ ‘Papalwv ἐκκλησίᾳβ ; “in
the very Church of Rome herself.” For which cause, saith
Balsamon®", that Church doth disclaim this for an cecume-
nical council. |
The second particular is', ὅτε δεῖ πᾶσαν τὴν τεσσαρᾳκοστὴν
νηστεύειν ξηροφαγοῦντας, “that it is meet to fast all Lent,
eating dry meats.”” These dry meats, we may safely presume,
were bread, water, and salt, for so Epiphanius deciphereth
them at the end of his Panarium ; if so, it may be positively
concluded that wine, white-meats, oil, and fish, as well as
flesh, were within the interdict of the ancient abstinence.
The third is*, ὅτε ob δεῖ ἐν τεσσαρακοστῇ μαρτύρων γενέ-
θλιον ἐπιτελεῖν, GANA τῶν ἁγίων μαρτύρων μνείαν ποιεῖν ἐν τοῖς
σαββάτοις καὶ κυριακαῖς, “that the birthdays of the holy
martyrs be not celebrated in Lent, but that their commemo-
ration be transferred to the Sabbaths and Lord’s days ;”
whether this was extended to all other festivals, as well as
the birthdays of martyrs, I cannot say; sure I am, the day
τοῦ εὐωγγελισμοῦ, “of the Annunciation,” which always falls
in Lent, was observed under the sixth general! council.
The last™, ὅτι οὐ δεῖ ἐν τεσσαρακοστῇ γάμους ἢ γενέθλια
ἐπιτελεῖν, “that there must no marriages nor birthdays be
celebrated during the time of Lent.”
At what hour this fast was to determine, and when the
people were to take their repast, this synod hath no decree ;
in which point I observe in the primitive Church a diversity
between the Quadragesimal, the Lent fast, and that of Wed-
nesdays and Fridays. The Lent, as all extraordinary and
high fasts, were protended and reached to the evening
thereof: eapectas vesperam ut cibum capias, saith Basil*, of
Lent fast; “thou waitest for the evening that thou mayest
refresh thyself.” The weekly fast determined at the ninth
hour, or three in the afternoon®; δι’ ὅλου τοῦ ἔτους ἡ νηστεία
φυλάττεται τετράδι Kal πρωσαββάτῳ ews ὥρας evvarhs, saith
Epiphanius; “ all the year long, and Wednesdays and Fri-
& (Can, 55.] 1 Can. 52.
h Bals. in loc. ™ Can. 52.
i Can. 50. " Orat. de laudibus Jejunii.
k Can, 51. © Sub fine Panarii.
TO BE USED AT THE HOLY COMMUNION. 907"
days, they brake not their fasts until three in the afternoon.” bt
But this distinction was not entertained in the Catholic
Church, until after Tertullian’s time? ; for writing against the
orthodox party as a Montanist, he tells them they continued
their fasts but to the ninth hour, whereas his brethren of the
discipline of Montanus protracted theirs to the evening.
11 The Sunday before Easter.| This is called Palm Sunday;
in Latin, Dominica in Ramis; in Greek, τὰ Baia; so Epi-
phanius and Johannes Euchaitensis4; all upon one and the
same account, because the people strewed boughs of palm in
our Saviour’s passage to Jerusalem, a custom used by other
nations upon their reception of kings and eminent persons.
So did they of Cremona entertain Vitellius; /auro rosisque
viam constraverant, regium in morem* : “they had strewed the
way with bays and roses after a princely manner ;” and so
the Roman Commodus, δαφνηφόροι τὲ καὶ πάντα ἐπιφερό-
μενοι ἄνθη τότε ἀκμάζοντα", “ carrying bays and all sorts of
flowers then in their prime.”
_ Isidorust, that lived about 6380, tells us that this day the
creed or summary of the Christian faith was wont to be de-
livered to the competents, or persons who desired to receive
the seal of baptism; the like is affirmed by Alcuin"; and
perhaps it might be so, for St. Ambrose*, speaking of his
officiating upon this day, saith, post lectiones alque tractatum,
dimissis catechumenis symbolum aliquibus competentibus in
baptisteriis tradebam basilice: “ after the lessons and ser-
mon, I delivered the creed to the competents, in the baptis-
teries of the church:” Durandus’ (their junior five hundred
years) fixed this custom upon Maundy Thursday, but his
word being ¢raditur, may import that he only intended the
practice of his present, not of the primitive times.
L Monday before Easter.| This week had many appellations
in antiquity: it was sometimes called Pasch, or Easter; so
Epiphanius, παρατηρεῖται ἡ ἐκκλησία ἄγειν τὴν ἑορτὴν τοῦ
Πάσχα, τουτέστι τὴν ἑβδόμαδα τὴν ὡρισμένην ἀπ᾽ αὐτῶν τῶν
ἀποστόλων, ἐν τῇ διατάξει", “the Church observeth to cele-
P Ter, de Jejunio. ® De Divin. Offic. .
4 [Versus Iambici ed. 1610, ] x Epist. ad Marcellin. 18.
τ Tacit. Hist., lib. ii. Y Rational,, lib. vi. c. 72.
* Herodian., lib. i. * Adv. Audian.
τ De Eccles. Offic., lib. i. c. 27.
CHAP.
@
208 - COLLECTS, EPISTLES, AND GOSPELS,
brate the feast of Easter, that is, the week defined by the
τὸ οἱ νος δὲ Apostles’ Constitutions : and elsewhere* he calls it ὅξ ἡμέρας
τοῦ Πάσχα, “the six days of Haster.” So Augustine, ecce
Pascha est, da nomen ad baptismum’: “see it is now Easter,
give in thy name for baptism.”” Perhaps for that very cause
it became to be styled also “ the great week ;”” Easter being
μεγάλη ἡ ἡμέρα, (as St. John calls it, xix. 31, and the coun-
ceils after him,) “the grand festival ;” it was proportionable
enough that this septimana Pasche, or the week preceding it,
should be called the great week, or else, as St. Chrysostom*
in his Lenten sermons yields the reason, ἐπειδὴ μεγάλα τινὰ
καὶ ἀπόῤῥητα τυγχάνει τὰ ὑπάρξαντα ἡμῖν ἐν αὐτῇ ἄγαθα,
“because great and unutterable blessings,” as Christ’s pas-
sion, burial and resurrection, “ accrued to us this week :” it
was styled also the holy week, because celebrated with devo-
tion extraordinary.
This week had especial privileges; first, it. was a justitium,
and vacation from civil pleadings, and by the edicts of Theo-
dosius and other godly princes, all prisoners committed for
debt or other petty crimes were then set at liberty. Sanctis
diebus hebdomadis.ultime solebant debitorum laxari vincula,
saith Ambrose4, “in the holy days of the last week the bonds
of debtors were wont to be loosed. So of Theodosius, St.
Chrysostom®*, that he commanded πανταχοῦ τῆς οἰκουμένης
τοὺς TO δεσμωτήριον οἰκοῦντας ἀφεῖναι, “all the prisoners
throughout the empire to be freed.” :
In this week were penitents reconciled into the communion
of the faithful. St. Jerome’s Fabiola‘, ante diem Pasche stabat
in ordine poenitentium, “stood before Easter in the row of peni-
tents,” whom he presently renders reconciled to the Church.
This week the competents gave in their names for bap-
tism: Durandus, and others of later antiquity, apply this
custom to the Wednesday after the fourth Sunday in Lent ;
possibly it was so in their days, not so certainly in St. Aes
gustine’s time, as is evident by his words above cited, and
elsewhere: appropinquabat Pascha, dedit nomen inter alios
* In fine Panarii. e Hom. x. ad. Pop. Antioch. [vi.
> Serm. 46. de verb. Domini. [182 ο. 3. τοὺς τὸ δεσμωτήριον οἰκοῦντας,
ord. nov. } σχεδὸν ἀφῆκεν ἅπαντας. |
© Hom. 80, in Gen. f Epitaph. Fabiola.
4 Epist. 33. lib. v. [20. ed, Ben. }
ee
Fa age
TO BE USED AT THE HOLY COMMUNION, 209
competentes® : ‘aster was at hand, he gave in his name CHAP.
amongst other competents.”
M Thursday before Easter.| 'This day was anciently called
142 Cena Domini», and in Greek μεγάλη tevtasi, “the great
fifth day,” as a parcel of the great week, and dies Mandati’,
with us “ Maundy Thursday,” because Christ this day insti-
tuted the Sacrament of His Supper, commanding His dis-
ciples, and in them posterity, to do the same in remembrance
of Him.
Many were the peculiars of this day: first, because the
bodies of such as were to be baptized on the next Sabbath had
contracted an offensive scent through the observation of Lent,
and it was therefore necessary that they should be washed
and cleansed before they entered the sacred font, this day
was set apart for that lotion, as St. Augustine* informs us.
Secondly, the catechumeni, or rather the competents that
gave in their names for baptism, were in the Greek Church!
to rehearse the articles of their faith, either to the bishop or
to the presbyters.
Thirdly, upon this day there was a double communion, the
blessed Eucharist being given twice on this day by the Latin
Church: bis in cena Domini Eucharistia datur, mane propter
prandentes, ad vesperum propter jejunantes™ : “ the Eucharist
is given twice on that day whereon the Lord instituted it, in
the morning in respect of those that dine, in the evening for
their sakes who forbear meat all the day ;” which, he saith,
was done upon this account, uf in honorem tanti Sacrament,
in os Christiant prius dominicum corpus intraret, quam ceteri
cibi, “that for the honour of that great Sacrament, the body
of Christ should have the precedence of entering in at our
mouths before ordinary meat.”
Upon this day the now Church of Rome accurseth and ex-
communicateth all Protestants, under the notion of heretics ;
and more than Protestants, his Catholic Majesty of Spain
also, for fingering some part of St. Peter’s patrimony, but
she soon makes him an amends, by absolving him on Good
Friday.
§ De Cura pro Mort., ο, 15. k Epist. 118,
h Aug. Epist. 118. * Concil. Laodic., ο, 46.
i Chrysost. in Prod. Jud. ™ Aug. ubi supra.
i Balsamon in Con. Laodic., ο. 50.
L’ ESTRANGE, P
210 COLLECTS, EPISTLES, AND GOSPELS,
CHAP, Upon this day also the kings of England, in imitation of
—— our Saviour, were wont, either themselves or by their eleemo-
synary or almoner, to wash the feet of so many poor people
as they were years of age.
Good Friday.| This day, with the Saturday and Sunday N
following, St. Augustine" calleth sacratissimum triduum cru-
cifixi, sepulti, suscitati, “the most sacred three days of Christ
crucified, buried, and raised again.” It was anciently of so
high esteem, as Constantine® entered it into the same edict
wherein he commanded the observation of the Lord’s day.
Augustine mentions passionem Domini, “the day of Christ’s
passion,” amongst those which were of Catholic and universal
observation. Nos non azymorum pascha celebramus, sed re-
surrectionis et crucis?, saith St. Jerome, “we do not observe
the feast of unleavened bread, but the days of Christ’s resur-
rection and His passion.” . It was a day of general absolu-
tion to all the faithful: oportet hoc die indulgentiam criminum
clara voce omnem populum postulare, saith the fourth council
of Toledo‘, “ this day all the people are to expect absolution
of their sins, declared with a loud voice by the priest.” And
in the next canon it is ordained that none dissolve the fast
(children, aged, and sick persons excepted) ante peractas in-
dulgentie preces, “ before the absolution office be over.”
Why it is called Good Friday needs slender elucidation ;
every ordinary pretender to Christianity is able to say, be-
cause it was the completory of our eternal redemption.
Upon this day the gospel is taken out of St. John, pro-
bably, as the rationalists’ inform us, because he was αὐτόπτης,
‘an eye-witness” of what he relateth. In the African Church,
St. Augustine’ tells us, it was taken out of St. Matthew:
passio quia uno die legitur, non solet legi nisi secundum Mat-
theum : “ because the gospel appointed for the passion is read
but one day, it is wont to be taken out of St. Matthew.”
Easter Eve.| This was styled Sabbatum magnum, “ the great 0
Sabbath:” upon this day were the competents baptized, and
this day, with the next Sabbath ensuing, called clausum
n Ubi supra. P In Galat., c. iv.
© Euseb, vit. Const., lib. iv. c. 18. 4 Can
[σχολὴν ἄγειν ταῖς ἐπωνύμαις τοῦ Sw- τ Rupertus de Divin. Officiis, lib. vi.
τῆρος ἡμέραις ἐνουθέτει" ὁμοίως δὲ καὶ c. 6.
τὰς τοῦ σαββάτου τιμᾷν. 5. Serm. de temp. 144.
ΡΝ
TO BE USED AT THE HOLY COMMUNION. 211
Pasche, “the close of Easter,” and all the days within that CHAP.
inclosure, were called octo dies neophytorum, “ the eight days be
1430f the neophytes, or new-made Christians,” which wore
white vestments all that time.
There was a tradition amongst the Jews, that Christ should
come again upon Easter day at midnight, (about the hour of
His resurrection,) upon which ground St. Jerome‘ conceived
the tradition continued, ut in die vigiliarum Pasche, ante noc-
tis medium populos dimittere non liceat expectantes adventum
Christi, ‘that on Easter eve the people should not be dis- ᾿
missed before midnight, as waiting for Christ’s coming.” The
like is attested by Theodorus Balsamon", limiting the prac-
tice to those only who were οἱ εὑλαβέστεροι, “ of the devout-
est sort.” <A relic of which custom remained in this Church
until the first Reformation, implied in that ceremony of
setting up the sepulture of Christ and watching of the sepul-
chre, frequently mentioned in the ritual monuments of those
times.
Upon this day it was the custom for the bishop, in imita-
tion of our Saviour, to wash the feet of the new-baptized
persons ; ascendisti de fonte, quid secutum est ? succinctus est
sacerdos (licet enim presbyteri fecerint, tamen exordium mi-
nisterii est a summo sacerdote) pedes tibi lavat, saith St. Am-
brose*: “thou didst arise out of the font, what was next?
the chief priest being girt washed thy feet; for though the
presbyter officiateth, yet the derivation of his power is from
the chief priest ;’ where he seemeth to make this ceremony
proper only to the bishop, as indeed so was all relating to
baptism, according to the sense of antiquity. Οὐκ ἐξόν ἐστιν
χωρὶς τοῦ ἐπισκόπου βαπτίζειν, saith Ignatius’: “it is not
lawful to baptize without licence from the bishop.” Dandi
baptismum jus habet summus sacerdos, dein presbyteri et dia-
coni, non tamen sine episcopi authoritate, so Tertullian’: “the
chief priest hath power to administer baptism, so also have
presbyters and deacons, but not without authority derived
from the bishop.”
p aster day.| This was the birthday of our Saviour in His
* Hieron. in Matt. c. xxv. y Epist. ad Smyrn,
* In Can. 90. Concil. 6. in Trullo. z De Baptismo.
* De Sacramentis, lib. iii. c. 1.
P2
212 COLLECTS, EPISTLES, AND GOSPELS,
CHAP. state of glory and exaltation, as His first nativity was the
—- birthday to His state of humiliation. It was anciently called
μεγάλη ἡ ἡμέρα, “the great day ;” by Gregory Nazianzen*
ἑορτῶν ἑορτὴ, ‘ the feast of feasts.” How could it be less, it
being the day κατ᾽ ἐξοχὴν, (by way of eminence,) “ which
the Lord hath made,” Psalm cxviil. 24; for of this day do the
fathers unanimously expound that place, and therefore with
them, as it is with us, that psalm was always part of the office
of this day.
For the antiquity of the observation of this day, innumerable
authors might be produced, but in a matter not at all con-
troverted it would edify little. I shall therefore supersede
-from others, and content myself with a reference to that
known contest betwixt the Churches of the east and west
about it, whether it should be observed on the fourteenth of
the first new moon in March, as they of the east pretended,
or on the Lord’s day, as the western custom was, wherein
both pleaded, and justly too as I conceive, Apostolical tra-
dition. The guartadecimani, or “they who kept the fourteenth
day,” derived their practice from St. John, the other from
St. Peter. The matter being adiaphorous, they of the Le-
vant, the east, might in this, as they did in other things,
condescend to the customs of the Jews their cohabitants, on
design to win upon them in higher matters. And the west-
ern Churches, more conversant with Gentiles, having not the
same occasion, might rather make choice of the Lord’s day,
it being the very day of Christ’s resurrection, in memory
- whereof that feast was observed. That the celebration of
this day was Apostolical, is a truth as radiant as if it were
written with the beams of the sun, and needs no further de-
monstration than the consideration how early this question
invaded the Church. The first news we hear of it is from
Polycarpus’s journey to the Roman bishop Anicetus, propter
quasdam super die Pascha questiones, “by reason of some |
questions raised about Easter day.” So Jerome” and Euse- 144 —
bius*. Polycarpus was St. John’s disciple, and when Ani-
cetus endeavoured to gain him to the western usage, his
answer was, “he would never desert that custom which he
had received from St.John.” So that though Polycarpus
* Orat. 2. in Pasch. b’ De Viris I]lustr., ο. 17. © Hist., 110. iv. c. 14
“TO BE USED AT THE HOLY COMMUNION. 213
and Anicetus argued the question, yet, like stout champions, CHAP.
both kept their ground; and, which is most laudable, like ee
good Christians, kept also the peace of the Church. So did
not Victor bishop of Rome a while after; for being a man
composed of fire and tow, and inflamed with an epistle of
Policrates, then bishop of Ephesus, to him he grew so cho-
leric, that he renounced communion with all Asia upon that
sole account ; for which Irenzeus, of Victor’s persuasion, not
of his spirit, sent him a sound rattle. Let this suffice for the
antiquity of this grand festival. .
This day, with Christ’s Nativity, Epiphany and Pentecost,
were days of so high solemnity, as all the clergy were bound‘,
upon pain of excommunication for three years, not to be ab-
sent from their cures at any of them. And that such was
the practice for Easter, St.Cyprian® giveth us early account,
for being desired by Fortunatus and others to consult with
his confraternity about the reception of persons lapsed through
torture, he referreth them for his answer to another time,
because, saith he, nunc omnes inter Pasche prima solemnia
apud se cum fratribus demorantur, “now all my colleagues
are tied to their proper cures until the Easter holydays be
over.”
The anthems appointed by our Church are pure canonical
Scripture, whereof the last beginning thus, “ Christ is risen
again,” being taken out of 1 Cor. xv. 20, seemeth to be an
imitation of the ancient practice of the primitive Christians,
who were accustomed to greet one another every Easter
morning, one saying Κύριος ἀνέστη, “ the Lord is risen,” and
the other answered ὀρθῶς ἀνέστη, “ He is risen indeed ;” and
im the now Greek Church some memorial of that custom re-
mains in their solemn hymn, beginning Χριστὸς ἀνέστη ἐκ
νεκρῶν, θανάτῳ θανάτον πατήσας, “ Christ is risen from the
dead, triumphing over and trampling one death with an-
other.”
Q aster Monday and Tuesday.| All this week, which we
call Easter week, was anciently kept holy, but above others
these two days were of highest remark; so that artificers,
ἃ Concil. Agathen., c. 64. rum, Vita cunctorum pariter piorum,
© Epist. 53. Christe qui mortis moriens ministrum,
f Cassandr. Liturg. [Opp. p. 235. Exsuperasti.]
1616. Vita Sanctorum, decus Fgele.
214 COLLECTS, EPISTLES, AND GOSPELS,
CHAP. who made bold with the other four, did not exercise their
— mechanical crafts upon either of these, as Theodorus Bal-
samon® noteth: therefore Gregorius Thaumaturgus® styleth
the Easter festivals τριήμερος προθεσμία, “ the three holy days
ordained by the Church.” St. Augustine’! also mentions, fer-
tium festi diem, “the third day of the feast ;” and to ascend
higher, St. Cyprian* in all probability meant no less, where
he spake of prima solemnia Pasche, “ the first solemn days of
Easter.”
In some particulars, the whole interval betwixt Easter and
Pentecost was honoured with an esteem adequate to the
Lord’s day, and the principal of them, Easter itself: that is,
in not fasting and praying standing. I shall only content
myself with urging two of very many authorities. For the
western Church, Tertullian': die Dominico jejunium nefas
ducimus, vel de geniculis adorare; eadem immunitate a die
Pasche in Pentecosten usque gaudeamus: “we count it a
great offence either to fast or kneel at prayer on the Lord’s
day; and the same custom do we observe from Easter to
Pentecost.” For the east, the council of Nice™: ἔδοξε τῇ
ayia συνόδῳ ἑστῶτας ἐν TH κυριακῇ, καὶ ἐν ταῖς τῆς πεντεκοσ-
τῆς ἡμέραις τὰς εὐχὰς ἀποδιδόναι τῷ θεῷ : “the holy synod
decreeth that on the Lord’s day, and from Easter to Pente-
cost, prayers be made standing:” where also learned men
suppose an interdict from fasting also to be implied. The
ground of this practice was the sudden transition of the
Church from one contrary passion to another; that is, from
grief to joy, which operated contrary motions in the body.
All Lent long, Lord’s days excepted, not only the penitents
which were under the Church’s censures, but the very faith-
ful themselves were ὑποπίπτοντες, cast upon their knees as
in a state of humiliation. But the resurrection day, the day 145
of jubilee once come, the visage of the Church was changed,
and nothing to be seen but what signified excess of joy.
St. Basil”, no man better, unfolds the mystery, καθ᾽ ἑκάστην
γονυκλισίαν καὶ διανάστασιν ἔργῳ δείκνυμεν, ὅτι καὶ διὰ τῆς
ἁμαρτίας εἰς γὴν κατεῤῥύημεν καὶ διὰ τῆς φιλανθρωπίας τοῦ
5. In Synod. 6. ο. 66, 1 De Corona militis.
h Hom. in Pasch. m Can. ult.
i De Civit. Dei, lib. xxii. c. 8. n Basil. Epist. ad Amphilochium.
k Epist. 53.
TO BE USED AT THE HOLY COMMUNION. 215
κτίσαντος ἡμᾶς εἰς οὐρανὸν ἀνεκλήθημεν : “by our keeling and CHAP.
rising upright, we signify that we are cast down to the earth
_ by our sins, and that we are raised again to heaven by the
clemency of our Maker.” So that the posture of standing
was not only a ceremony significant of our Saviour’s resurrec-
tion, but also an emblem of the Church’s rising with Him,
which was most graphically described in their stationary
mode, which Tertullian® represents thus: in celum suspici-
entes, manibus expansis, “looking up to heaven with their
arms extended at length.” St. Chrysostom? more fully, and
like what I formerly observed out of Clemens Alexandrinus :
οἶδα πολλοὺς ἄνδρας ἐγὼ σχεδὸν κρεμαμένους ἀπὸ τῆς γῆς,
καὶ πέρα τοῦ μέτρου τὰς χεῖρας ἀνατείνοντας, καὶ ἀθυμοῦντας
ὅτι μὴ δυνατὸν μετεωρισθήναι, καὶ οὕτως εὐχομένους μετὰ προ-
θυμίας: i.e. “I have known myself many men, almost elevated
quite from the earth, stretching out their hands as wide as
possibly they could, and as if they were malcontents that
they could not fly even up to heaven, and in that posture of
ardent devotion to behave themselves at prayer.”
R First Sunday after Easter.| This Sunday had several ap-
pellations in antiquity; the Latins called it Dominica in
albis, in relation to the white vestments of the neophytes,
or new-made Christians. But why im albis, and not rather
post albas? “the Sunday after white vestments,” as Alcuin‘
more truly calleth it? considering that they deposited and
laid aside those whites upon the eve of this day, called clau-
. sum Pascha, “the close of Easter,” as the same Alcuin’ tes-
tifieth elsewhere, and is confirmed by St. Augustine’, Pascha-
lis solemnitas hodierna festivitate concluditur, et ideo neophy-
torum habitus mutatur : “the Paschal solemnity is this day,”
speaking of the Easter octave, “ determined, and therefore
the new Christians change their habits this day.’ The
Greek called it καινὴν κυριακὴν, the reason is given by Gre-
gory Nazianzen', because it is τῆς σωτηρίας γενέθλιον, “the
birthday of that salvation,” which had its commencement
the Sunday before. By us it is vulgarly called Low-Sunday, —
probably, as our rationalist hath observed, as it succeeds and
© Tertul. Apologet., ο. 30. r Epist. ad Car. Magn.
P Chrys. Hom. 22. in Heb. * Serm. de Temp.
_ 4 De Divin. Offic. * Nazianzen de Nov. Dominic.
216 COLLECTS, EPISTLES, AND GOSPELS,
CHAP. stands in relation to Easter day, which was κατ᾽ ἐξοχὴν,
a high day.
The fifth Sunday after Easter.| This Sunday is ealleds
Rogation Sunday, because it precedeth the three days of
Rogation before Ascension day. These three fast days were
first instituted by Mamercus bishop of Vienna, upon occasion
of a great earthquake, and incursion of wolves and wild
beasts, to the extreme terror of the people. He knowing no
better expedient to divert so severe a chastisement than fast-
ing and humiliation, ordered these days for that intent, and
contrived a litany apt and suitable for such humble addresses.
This pious course taking good effect, succeeding times con-
tinued that fast in their anniversary practice, so as the council
of Aurelia" established it by a decree. Which custom having
had so long footing in the Church, our reformers were loath
to be singular in rescinding it, and the rather because they
observed it fell casually and beyond its first intention upon
such a season as might be very agreeable to the service of
those days. For this being that critical time of the year
when all the fruits of the earth are in greatest hazard of
miscarrying by frosts and unseasonable weather, it is there-
fore exceeding proper to supplicate God for the withholding
of His judgments, and to implore His blessing upon the
labours of the husbandman. And although our liturgy hath
no set office, yet hath our Church set homilies for it. And
in the injunctions anno 1559, and advertisements anno 7
Eliz. it was ordered, “ that in the rogation days of proces-
sion, the curate sing or say in English the two psalms be- 146
ginning, Benedic Anima mea, &c., with the litany and suf-
frages thereunto belonging.”
Ascension day.| I do not meet in any of the fathers before T
St. Augustine’s time, mention of this as of a holy day, yet
doubtless it was of as ancient standing as the other four
dominical days, for Augustine* reckons it amongst those
days which toto terrarum orbe observantur, “ now observed all
over the world, and which are supposed to have been insti-
tuted by the Apostles themselves, or general councils.” A
littic after St. Augustine, Proclus’, archbishop of Constanti-
u I. Can. 27. x Epist. 118. ¥ [Orat. 3.]
TO BE USED AT THE HOLY COMMUNION. 217
nople, enumerating the five grand festivals, maketh this the CHAP.
fourth: ἡ τετάρτη τῆς ἡμετέρας ἀπαρχῆς τὴν εἰς οὐρανοὺς :
ἄνοδον κηρύσσει: “the fourth,” saith he, ‘declares the ascent
into heaven of Him who was our first fruit.” And after all
adds, αὑταί εἰσιν ai ἑορταὶ as ἐποίησιν ὁ Κύριος, “these are
the solemnities which the Lord hath made.” Now to take
off the wonder why there is so little news of it before St. Au-
gustine, it must be considered, that anciently all the interim
between. Easter and Whit-Sunday was called by the name of
Pentecost, and was kept as one entire festival, which moved
Tertullian’ to oppose against the pagans, excerpe singulas
nationum solemnitates, et in ordinem texe, Pentecosten implere
non possunt, “ gather all the festivals of the Gentiles, and put
them together into one sum, the festival of Pentecost will
outvie them all.” As Tertullian delivered this for the western,
so for the Greek Church, the first council of Antioch®, anno
341, speaking of the synods to be yearly assembled, decreeth
that the first convene, μετὰ τὴν τρίτην ἑβδομάδα τῆς ἑορτῆς
τοῦ Πάσχα, τῇ τετάρτῃ ἑβδομάδι τῆς Πεντεκοστῆς, “after the
third week following Easter, in the fourth week of Pente-
cost.” And so the canons” denominated from the Apostles
limit the first synod, ty τετάρτῃ ἑβδομάδι τῆς Πεντεκοστῆς,
“to the fourth week of Pentecost.” And so was the practice
of those times, for St. Cyprian’s ides of May, wherein the
council he treateth of, Epist. 55, was held, might probably
fall upon that very week. To apply what hath now been
said to my present purpose, it may very rationally be sup-
posed that those seven weeks being comprehended under the
single denomination of one festival, what other days of sacred
account did chance to happen within that time, were the less
distinguished, or considered otherwise than as parcels of the
great solemnity.
v Whit-Sunday.| This day is called Pentecost, being the
fiftieth day from Easter ; a day observed by the very Apo-
stles themselves, Acts ii. 1. And all the reason in the world
it should be celebrated as one of the highest festivals ; it
was the day whereon the law was given on mount Sinai,
called therefore “ the feast of the law,” and the day whereon
the Gospel was given in Sion by the descent of the Holy
z De Idololatria. * I. Can. 20. > Can. 37.
218 . COLLECTS, EPISTLES, AND GOSPELS,
CRs P. Ghost, and therefore venerable upon either account, but
most venerable upon the last. This day was in the Jewish
practice one of their great panegyries or generals, as I may
call them, to which there was an universal confluence from
all nations ; and in the like manner was it observed by the
Christian Church, as a great rendezvous for persons resort-
ing to be baptized. This day is called Whit-Sunday, by rea-
son, say some, of the white garments then put on by them
who were at this time baptized ; the probability whereof, as I
cannot absolutely deny, so it may be free for me to offer
mine own conjecture, differmg from it, and then I would
rather derive it from the French word Awit, which signifieth
eight, and then Whit-Sunday will be hut Sunday, the eighth
Sunday accounting from Easter, which all men will yield to
be the first; and that this conceit may pass the better, let
me further it not only with an argument drawn from the
consonancy of the word huiét and whit, which sound exactly
like, but also from another word of the same denomination,
used in our law, I mean wfis, which is no more but the
huitis, in Latin the octavo of the anteceding feast.
This week was not entirely a festival, like that of Easter‘,
the Wednesday, Thursday, and Friday beimg observed as
fasts and days of humiliation and supplication for a blessing 147
upon the work of ordination, which was usually on the next
Sabbath, imitating therein the Apostolic practice, mentioned
Acts xiii. ὃ: “And when they had fasted and prayed, and laid
their hands on them.” This custom of fasting this week is as
ancient as Athanasius’: in hebdomade post sacram Pente-
costen, populus completis jejuniis ad orandum abiit: 1. 6. “in
the week following sacred Whit-Sunday, the people, having
ended their fasts, went to prayer.”
Having thus done my respects to the festivals, dominical
especially, and of highest remark, they which follow not
affording any thing of extraordinary note, I pass to the holy
days of an inferior order, whereof very few will fall under
consideration in regard antiquity hath transmitted to us so
little specifically relating to them.
St. Andrew’s day.| This Apostle leads the van in the rubric W
of our saints, some conceive because he “ first came to Christ,
¢ Concil. Gerundense, c. 2. d Athanas. Apolog. de Fuga sua.
ἈΞ 0 a
a ππωκυὰν-
a ee ae
TO BE USED AT THE HOLY COMMUNION. 219
and followed Him before any of the other Apostles.” Johni.88. cHAp.
Reason good he should have that honour, were this infallibly —Y:
certain, whereof the Scripture gives slender assurance, for the
words of the evangelist are, “the two disciples heard Him
speak, and they followed Jesus,” so that there were two dis-
ciples; one of them indeed was Andrew, but he being men-
tioned jointly with the other, (who most probably was St.
John himself,) priority and posteriority cannot be admitted.
Andrew, true it is, first.revealed the Messias to his brother
Simon, yet this is no argument that he came the first of the
Apostles unto Christ: and where it is said that these two
disciples followed Christ, yet it is not thence inferrible that
they followed Christ as disciples, but out of curiosity; for
clear it is they continued still im their vocations, until they
had their call, Matt. iv. 18, as is evidently demonstrated by
the learned annotator on that place, and by Mr. Casaubon
before him. In the Latin translation of our liturgy, anno
2 Eliz., I find a collect for St. Andrew different from the
English, which I shall set down.
Omnipotens Deus, qui de-
disti beato Andree Apostolo
tuo, ut acerbam et ignomini-
osam crucis mortem duceret
sibi pro magna gloria: tribue
ut omnia nobis adversa pro
nomine Tuo, ducamus profu-
tura ad eternam vitam condu-
cibilia, per Christum Dominum
nostrum.
Almighty God, who didst
give to Thy holy Apostle St.
Andrew to account it his
great glory to suffer the bitter
and ignominious death of the
cross: grant unto us that what
we endure for Thy sake, we
may also esteem profitable
and conducible to eternal life,
through Jesus Christ.
x The Conversion of Paul.| This posthume Apostle, though he
came late into Christ’s livery, yet gives us this account of
his service, that he toiled, sweat, and laboured more in Christ’s
vineyard than all the rest, 1 Cor. xv. 10, and therefore hath
gained the reputation to be understood, when we think fit to
say no more than “the Apostle;” and if such an eminent saint
should not be assigned a room amongst his fellow Apostles in
the memorials of the Church, it may to any seem a wonder;
yet, in part, so hath it come to pass: for though he hath in
the service of our Church as much respect as the best of
them, yet both in the calendar and catalogue he seems with
220 COLLECTS, EPISTLES, AND GOSPELS,
CHAP his companion Barnabas to be omitted. The truth is, I do
Y-___ not observe so high a value set upon him by the Romish
Church as his labour hath merited; for in the Roman order,
where the litany gives the names of all the other Apostles and
canonized saints, only St. Paul and Barnabas are missing in
that nomenclature: in their ancient calendars indeed, and
that prefixed to King Henry the Eighth’s primer, though his
conversion be not dignified with a rubric note, yet is he yoked
with St. Peter on the twenty-ninth of June, that day bearing
the dedication of St. Peter and St. Paul; upon which con-
sideration perhaps our reformers forbare the allotting him
any other day peculiar to himself.
The Purification of St. Mary the Virgin.| This feast is called Ὺ
by the Greeks ὑπαπαντὴ, which signifieth “a meeting,” be-
cause Simeon and Anna the prophetess met at the presenta-
tion of our Saviour in the temple: Nicephorusé ascribeth the
institution thereof to Justinian the emperor, about the year
550. Whether Justinian first instituted it, or whether he
established its cecumenical celebration, which perhaps before
was but provincial, that author is not express enough; with
us in the vulgar language it is called Candlemas day, because,
saith a learned bishop‘, the lights formerly used all winter
through in the evening service were then laid aside, according
to the proverb, “ On Candlemas day, lay candles away :” but
more properly from the former custom of bearing tapers
lighted in procession upon this day, in imitation of the five 148
wise virgins represented in the parable, Matt. xxv., as St.
Bernard delivereth, or to put Christians in remembrance of
. Christ, the spiritual light, of whom Simeon did prophesy, as
is read in the Church that day.
The Annunciation of the Virgin Mary.| There pass twoz
homilies, the one under the name of Gregorius Neocesari-
ensis, the other of Athanasius, which were preached on this
day: but in regard they are both impostures, the youngest
being at least six hundred years after Christ, as the ora pro
© Lib. xxvii. c. 28. [τάττει δὲ καὶ τὴν quod per illum diem cereorum usus
τοῦ Σωτῆρος ὑπαπαντὴν ἀρτὶ πρώτως in vespertinis precibus et litaniis per
THs γῆς Eopra ler Oar. | totam hyemem adhibitus cessare soleat
f Montacutius de Originibus Ec- usque ad Sanctorum omnium festum
cles., 1. 169. [A distributione et ges- anni insequentis. ]
tatione cereorum ardentium: vel etiam
ee
TO BE USED AT THE HOLY COMMUNION. 221
nobis sufficiently demonstrateth, I shall not urge them; nor CHAP.
indeed could the celebration of this day consist with the ——
canons of the Church at that time, because it fell in Lent, a
time of fasting and humiliation, wherein the council of Lao-
dicea® decreed, ὁτὲ οὐ δεῖ μαρτύρων γενέθλιον ἐπιτελεῖν, “ that
the birthdays or passions of the martyrs,” and consequently
other festivals, “be not celebrated ;” nor do I find any men-
tion of this festival in any piece I dare confide in before the
sixth general council in Trullo, where the fifty-second canon
stands thus; ἐν πάσαις ταῖς τῆς ἁγίας τεσσαρακοστῆς νηστειῶν
ἡμέραις, παρεκτὸς σαββάτου καὶ κυριακῆς καὶ τῆς ἁγίας τοῦ
εὐωγγελισμοῦ ἡμέρας, γινέσθω ἡ τῶν προηγιασμένων ἱερὰ λει-
τουργία: i.e. “ that in all the days of the Lenten fasts, unless
it be on the Sabbaths, Lord’s days, or on the holy Annun-
ciation day, the service of the elements before consecrated
be performed.”
aa Philip and Jacob.| In ancient martyrologies this day was
styled the feast of Philip and Jacob and All Saints. All
Saints was indeed its first and most genuine appellation ;
upon which account, as the western Church observed this very
day, so also did the eastern, or at least some other in tempo-
rality and point of time very near it, for St. Basil®, preach-
ing upon this or the like day, saith, ἐπὶ τῇ μεγίστῃ τῶν
μαρτύρων ἄγομεν THY μνήμην σήμερον : 1. 6. “ for the most part
we celebrate the memory of the martyrs” (martyrs, not of one
martyr) “this day.” Now what this day was, at the end of
that homily he is more explicit ; ἡ αὐτὴ ἡμέρα ἡμῖν opifer τὸν
παρελθόντα κύκλον Kal κεφαλὴ γίνεται παλὶν τῷ ἐπερχομένῳ :
“this very day determineth the year past, and commenceth
that which is to come;” evidently denoting New Year’s day.
Now the primitive Christians of the east began their year
in April, (which they called Hecatombeon,) in honour of their
Easter, and so the distance of time could not be much. As
to the original of its institution, it was this: the Apostles,
evangelists, and martyrs, luminaries of the greatest magni-
tude, being honoured with days of single appropriation, it
was withal considered that very many others, though of in-
ferior note, had yet sacrificed their lives in defence of the
Catholic faith, and it was requisite their honour should in
& Can. 51. Ὁ In Martyr.
222 COLLECTS, EPISTLES, AND GOSPELS,
CHAP. some competency be provided for; to gratify it with the as-
-— signation of a particular day to every one, being so numerous,
was impossible, therefore the best expedient was to celebrate
their memories by one day allotted to all, whereby God
might be glorified for them, as comprehended under one con-
stellation. Why this feast was translated to the calends of
November, ritualists give a probable, though earthy and sen-
sual account, viz. because of the scarcity of victuals in the
spring, and plenty at the time of the defoliation, or fall of the
leaf: so Durandus', Biel, and others. As to the persons now
commemorated on this day, the first is Philip, not the evan-
gelist; neither the collect, second lesson, nor gospel of our
Church speaks him so, but the Apostle; and not he because
he suffered on that day, as chronologers and ritualists of the
Romish Church assert. Late tradition, I confess, hath cru-
cified him, and so Johannes Euchaitensis delivers, ἶσον Πέτρῳ
δίδωσι Φίλιππος μόρον, “ Philip came to the same end with
Peter :” but neither Eusebius nor Jerome, who followed him,
knew of any such thing, and Clemens Alexandrinus*, who
lived near up to the Apostles’ times, is positive to the contrary:
Ματθαῖος, Φίλιππος, Θωμᾶς, Acvi's οὐχ ὡμολόγησαν τὴν διὰ
τῆς φωνῆς ὁμολόγιαν καὶ ἐξῆλθον: “Matthew, Philip, Thomas,
and Levi, did not suffer as Christian confessors.” The next
is James, not he the son of Alpheus, nor he the son of Zebe-
dee, but James the brother of our Lord; though the Greek 149
menology fixeth this day upon the second.
St. Peter’s day.| This day was not dedicated to Peter alone, sz
but to Peter and Paul jointly; and in the Romish Church
June 13th is allotted entirely for the commemoration of St.
Paul. The coupling of these two Apostles together in one
festival is no late invention, for Theodorus Lector!, mention-
ing a petition of one Festus a Roman senator to Anastasius
the emperor for the celebration of the memory of these two
champions of the Church, Peter and Paul, he saith, “it was
never kept with such splendid solemnity as then,” an argu-
ment of its existence before.
St. Mary Magdalene.| Upon stricter scrutiny and inquiry, cc
to our second reformers it did appear dubious, as it doth still
i Rational., lib. vii. c. 35. Biel, k Stromat., lib. iv.
Ὁ; inte 1 Lib. ii.
TO BE USED AT THE HOLY COMMUNION. 223
to Grotius and other learned men, whether the woman men- CHAP.
tioned in the gospel applied to this day was Mary Magdalene —:
or not; nay, they rather inclined to think she was Mary the
sister of Lazarus, upon which account the festival came to be
discontinued in our Church.
CHAP.
VI.
CHAPTER VI. 151
COMMON PRAYER.
THE ORDER FOR THE ADMINISTRATION OF THE LORD'S SUPPER OR HOLY
COMMUNION.
1 BOOK OF EDWARD VI.
THE SUPPER OF THE LORD, AND THE HOLY COMMUNION, COMMONLY CALLED
THE MASS.
So many as intend to be partakers of the holy Communion
shall signify their names to the curate* over night, or else in
the morning, before the beginning of morning prayer, orA
immediately after.
And if any of those be an open and notorious evil liver, so B
that the congregation» by him is offended, or have done any
wrong to his neighbours, by word or deed: the curate® having
knowledge thereof shall call him, and advertise him in any
wise not to presume to come to the Lord’s table until he
have openly declared himself to have truly repented and
amended his former naughty life, that the congregation may
thereby be satisfied, which afore were offended; and that. he
have recompensed the parties whom he hath done wrong
unto, or at the least declare himself to be in full purpose so
to do, as soon as he conveniently may.
The same order shall the curate‘ use with those betwixt c
whom he perceiveth malice and hatred to reign, not suffering
them to be partakers of the Lord’s table, until he know
them to be reconciled. And if one of the parties so at vari-
ance be content to forgive from the bottom of his heart all
that the other hath trespassed against him, and to make
amends for that he himself hath offended, and the other
ἃ (Scotch Lit. ‘‘ Presbyter or.’’] ¢ [Scotch Lit. ‘ Presbyter.’’ ]
® [Scotch Lit. “ Church.” ]
OF THE HOLY COMMUNION. 225
party will not be persuaded to a godly unity, but remain still
in his frowardness and malice: the minister in that case
ought to admit the penitent person to the holy Communion,
and not him that is obstinate.
1 B. of Edw. VI.
Upon the day and at the time appointed for the ministration
of the holy Communion, the priest that shall execute the holy
ministry shall put upon him the vesture appointed for that minis-
152 tration: that is to say, a white alb, plain, with a vestment or cope.
And where there be many priests or deacons, there so many
shall be ready to help the priest in his ministration as shall be
requisite ; and shall have upon them likewise the vestures ap-
pointed for their ministry, that is to say, albes with tunicles.
Then shall the clerks sing in English for the office or introit,
as they call it, a psalm appointed for that day.
Common Prayer.
The table having at the Communion time [Scotch Lit. “a
carpet and”’| a fair white linen cloth upon it [Scotch Lit.
“with other decent furniture, meet for the high mysteries
there to be celebrated, shall stand at the uppermost part of
the chancel or church, where the presbyter, standing at the
north side or end thereof, shall say’’] shall (D) stand in the
body of the church or in the chancel, where morning prayer
and evening prayer be appointed to be said.
Common Prayer. 1 B. of Edw. VI.
And the priest, standing at The priest, standing humbly
the north side of the table, before the middle of the altar,
shall saythe(E) Lord’s Prayer, shall say the Lord’s Prayer,
with this collect following with this collect.
[Scotch Lit. “for due prepa-
ration.” |
Almiahty God, unto fMhoni all Hearts be open, all desires
knofen, and from οὔσηι. no secrets are Hid: cleanse the
thoughts of our hearts by the tnspiration of Thy Wolp
Spirit, that Me map perfectly lobe Thee, and Worthily mag-
nifp Dhp holy Name, through Christ our Lord. Amen.
= ,
L’ESTR ANGE, Q
CHAP.
ΥἹ.
CHAP.
This ru-
bric and
versicles
omitted
in Bucer.
226
Common Prayer.
(IF) Then shall the priest
[Scotch Lit. “turning to the
people” | rehearse distinctly
all the ten Commandments:
and the people [Scotch Lit.
“all the while’] kneeling
[Seotch Lit. “and asking
God mercy for the transgres-
sion of every duty therein,
either according to the letter
or mystical importance of the
said Commandment” | shall,
after every Commandment,
ask God’s mercy for their
transgression of the same,
after this sort.
Minister.
The Com- (Gov spake these
mandments | τὰς andsatt, }
and their re- Jam the Lord thy
spondswant- (ποὺ ; thou shalt
ing in 1 B.fbabe πὸ other
THE ORDER FOR THE ADMINISTRATION
1 B. of Edw. VI.
Then shall he say a psalm
appointed for the introit, which
psalm ended the priest shall
say, or else the clerks shall
sing,
in. Lord have mercy upon
us.
11. Christ have mercy upon
us.
11, Lord have mercy upon .
us.
Then the priest standing at
God’s board shall begin, Glory
be to God on high.
The Clerks.
And in earth peace, good-
will towards men. We praise
Thee, we bless Thee, &c. As
in the hymn before the bless-
ing in the Common Prayer.
Then the priest shall turn
himself to the people and say,
of Edw. VI. \gods but se. The Lord be with you.
People. The Answer.
Lord habe mercp upon us, And with thy spirit.
and incline our Hearts to keep The Priest.
this laf. Let us pray.
Minister.
Thou shalt not make to thyself anp graben tmage, nor the
likeness of.any thing that is in Heaben abobe, or in the earth
beneath, οὐ in the Mater under the earth. Thou shalt not boo
Yoton to them, nor Worship them: for Ἐ the Word thy God 152
am a jealous (ποὺ, and bisit the sins of the fathers upon the |
children, unto the third and fourth generation of them that
hate (He, and shew nerep unto thousands in them that lobe
§Ple, and keep Jy commandments.
People.
Lord habe merep upon us, and incline our Hearts to Reep
this laf.
ee
OF THE HOLY COMMUNION. 227
Minister.
Thou shalt not take the name of the Word thy Giod in
hain: for the Hord fill not hold Him quiltless that taketh
Wis name in bain.
People.
Lord habe merey upon us, and incline our Hearts, &c.
Minister.
RMemember that thou keep holy the Sabbath dap: six Vays
shalt thou labour and do all that thou hast to do, but the
sebenth day is the Sabbath of the Word thy God. In it
thou shalt do no manner of foork, thou and thy gon, and thp
Daughter, thy man-serbant, and thy matd-serbant, thp cattle,
and the stranger that is Within thy gates. ffor in six daps
the Lord made Heaben and earth, the sea, and all that tn them
fs, and rested the sebenth dap: foherefore the Word blessed the
sebenth dap and hallofved ft.
People.
Lord habe merey upon us, and incline our Hearts, &c.
, Minister.
Wonour thy father and thy mother, that thy days map be
long in the land δίς the Lord thy ὁποὺ gibeth thee.
People.
Lord habe merep upon us, and incline our Hearts, &c.
Minister.
Thou shalt Vo no murder.
People.
Lord habe merep upon us, and incline our hearts, &c.
Minister.
Thou shalt not commit adultery.
People.
Lord Habe merey upon us, and ἐπε πε our hearts, &e.
Minister.
Thou shalt not steal.
People.
Lord habe mercy upon us, and incline our hearts, &c.
Minister.
Thou shalt not bear false fitness against thy neigh-
bour, |
People.
Lord habe mercy upon us, and incline our Hearts, &e.
Q2
CHAP.
VI.
228 THE ORDER FOR THE ADMINISTRATION
CHAP. Minister.
———— Ohou shalt not cobet thy neighbour's house, thou shalt not
cobet thy nefghbour's foffe, nor bis serbant, nor bis maid, nor
Dis ox, nor His ass, nor any thing that fs dis.
People.
Lord habe mercy upon us, and forite all these Why laws in
our hearts, foe beseech Whee.
Omitted Then shall follow the collect of the day, with one of these 152
of oe two collects following for the king, the minister standing up
and saying,
Let us pray.
Almighty Gov, Mhose kingdom is eberlasting, and pofver
infinite, babe merep upon? the fohole congregation, and go rule
the heart of Dhp chosen serbant —— our king and gobernor,
that He, knowing fohose minister he fs, map abobe all things
seck ΟΡ Honour and glorp, and that we his subjects (σα
considering fobose authority be hath) map faithfully serbe,
Honour, and humbly obep Him, in Chee, and for Thee, accorvd-
ing to Thy blessed Mord and ordinance: through Gesus
Christ our Lord, Hho With Thee and the Woly Ghost, ltoeth
and retaneth eber one (ποὺ, foorld fithout end. Amen.
Almighty and eberlasting Grov, toe be taught bo Why holp
foord that the Hearts of kings ave in Thy rule and gobernance,
and that Thou dost dispose and turn them as it seemeth best
to Thy gorly Hisdom: foe humbly beseech Chee, so to dispose
and gobern the Heart of —— hp serbant our king and gober-
nor, that in all His thoughts, Ports, and forks, he map eber
seek Thy Honour and glorp, and studp to preserbe Thy people
committed to his charge, in wealth, peace, and godliness:
quant this, 69 merciful fFather, for Chpy dear Son’s sake,
Hesus Christ our Lord. Amen.
Common Prayer. 1 B. of Edw. VI.
Immediately after the col- The collects ended, the
lects, the minister shall read priest, or he that is appointed,
the (G) epistle, saying thus. shall read the epistle, in a
«The epistle written in the— place assigned for the pur-
chapter of [Scotch Lit. “‘at pose, saying, “The epistle of
4 [Scotch Lit. “ upon Thy holy Catholic Church, and in this particular Church
in which we live, so rule.’’]
a i
a
Bes.
OF THE HOLY COMMUNION. 229
the — verse.’ And when he
hath done, he shall say, ‘Here
endeth the epistle.’”] And
the epistle ended [Scotch Lit.
“the gospel shall be read’’]
he shall say the gospel, be-
ginning thus. ‘The gospel
written in the — chapter of’
[Scotch Lit. “ ‘at the—verse,’
and then the people all stand-
ing up (1) shall say,‘Glory beto
Thee, O Lord.’ At the end of
the gospel the presbyter shall
say, ‘So endeth the holy gos-
pel.’ And the people shall
answer, ‘Thanks be to Thee,
O Lord.’”] And the epistle
St. Paul written in the — CH. AP.
chapter of — to the —.”
The minister then shall read
the epistle. Immediately after
the epistle ended, the priest
or one appointed to read the
gospel shall say, “The holy
gospel written in the — chap-
ter of—.” The clerks and peo-
ple shall answer, (H) “ Glory
be to Thee, O Lord.” The
priest or deacon then shall
read the gospel: after the
gospel ended the priest shall
begin.
“1 believe in one God.”
The clerks shall ( Omitted
and the gospel being ended,
shall be said [Scotch Lit.
“or ΒΡ} this Creed. (K)
[Scotch Lit. “all still reve-
rently standing up.’’]
sing the rest. in Bucer.
Ἐ beliebe in one Grovd the fFather Almighty, maker of hea-
ben and earth, and of all things bisible and inbisible: and in
one Lord GFesus Christ, the onlp-begotten Son of Choy, be-
gotten of Wis fFather before all worlds, God of God, light
of light, berp Grod of herp Grod, begotten, not made, being of
one gubstance With the fFather: by fobhom all things here
made ; δ for us men, and for our salbation came dofn
from Heaven, and foas incarnate by the Woly Ghost of the
155 Virgin MMarp, and Mas made man, and foas crucified also for
us under Pontius WBilate. We suffered and Mas buried, and
the third dap We rose again according to the Scriptures, and
ascended into Heaben, and sitteth at the right band of the
Father. And We shall come again With qlorp, to fudge both
the quick and the dead: fohose kingdom shall habe no end.
And 1 θείους in the Woly Ghost, the Lord and giber of life,
foho proceedeth from the ffather and the Son, δ With the
Father and the Son together ts Morshipped and glorified,
230 THE ORDER FOR THE ADMINISTRATION
Cher: ὦ spake by the prophets. And 1 believe one Catholic and
— Apostolic Church. XE acknololedge one baptism for the remts-
sion of sins. And X look for the resurrection of the dead, and
the life of the world to come.
After the Creed, if there be no sermon, shall follow one of L
the homilies already set forth, or hereafter to be set forth
by common authority.
Common Prayer. 1 B. of Edw. VI.
(M) After such ser- Then shall follow The offertory
mon, homily, orexhor- for the offertory,one and sentences
tation, the curate shall or more of these follow after the
declare unto the peo- sentences of Scrip- two exhortati-
ple whether there be ture, to be sung ons totheCom-
any holy days or fast- whiles the peopledo munion, and
ing days the week fol- offer, [or else one of the last clause
lowing; and earnestly them to be said by is omitted by
to exhort them to re- the minister imme- Bucer.
member the poor, say- diately afore the of-
ing [Scotch Lit. “for fering]
the offertory”’] one or N
more of these senten-
ces following, as he
thinketh most conve-
nient by his discre-
tion, [Scotch Lit.
“according to the
length or shortness of
time that the people
are offering.” |
Scotch Liturgy. |
Gen. 4.3, | And in process of time it came to pass, that Cain brought
of the fruit of the ground an offering unto the Lord; and
Abel, he also brought of the firstlings of his flock, and of
the fat thereof: and the Lord had respect unto Abel and
to his offering; but unto Cain and to his offermg He had not
respect.
Exod.25.2. Speak unto the children of Israel, that they bring Me an
offering : of every man that giveth it willingly with his heart,
ye shall take My offering. “ἡ
EL eS
OF THS HOLY COMMUNION. 231
Ye shall not appear before the Lord empty : every man CHAP:
shall give as he is able, according to the blessing of the Lord > ὌΝ τ
your God which He hath given you. 16,17.
David blessed the Lord before all the congregation ; and 1 eri
said, Blessed be Thou, O Lord God, for ever and ever:
Thine, O Lord, is the greatness, and the glory, and the
victory, and the majesty : for all that is in the heaven and in
the earth is Thine: Thine is the kingdom, O Lord, and Thou
art exalted as head above all. Both riches and honour come
of Thee, and of Thine own do we give unto Thee. I know
also, my God, that Thou triest the heart, and hast pleasure
in uprightness. As for me, in the uprightness of my heart
I have willingly offered all these things: and now have seen
with joy Thy people which are present here to offer willingly
unto Thee.
Give unto the Lord the glory due unto His name: bring ps. 90. 8.
an offering and come into His courts.
166 «Let pour light so shine before men, that they map see pour Mate. 5.
good fuorks, and glorify pour ffather δέον is in Heaben. perp ile |
Lay not up for pourselbes treasure upon the earth, δεῖς eA :
the rust and moth doth corrupt, and δεῖς thieves break *
through and steal: but lap up for pourselbes treasures tn Hea-
ben, (θεῖε neither rust nor moth doth corrupt, and fobere
thiebes do not break through and steal.
WAhatsoeber pe Would that men should do unto pou, eben Matt. τ.
50 Yo unto them, for this is the lato and the prophets. ee
Pot eberp one that saith unto (Me, Lord, Word, shall enter Εἷς
into the kingdom of heaven: but be that σοι the fill of fey ne
Sather which is tn Heaben.
Waccheus stood forth and sai¥ unto the Word, IAsehold, y Luke 19.
Lord, the half of mp goods ἢ afbe to the poor: and tf £ Dave ine βοοίαι
Done any forong to any man, F restore fourfold. δα
Scotch Liturgy.
Jesus sat over against the treasury, and beheld how the Marx 12,
people cast money into it; and many that were rich cast 7a Gee
in much. And there came a certain poor widow, and she
threw in two mites, which make a farthing ; and He called
unto Him His disciples, and saith unto them, Verily I say
unto you, that this poor widow hath cast in more than all
232 THE ORDER FOR THE ADMINISTRATION.
CHAP. they which have cast into the treasury; for all they did cast
—— in of their abundance, but she of her want did cast in all that
she had, even all her living.
1Cor.9. @@lho qoeth a warfare at any time of His olen cost? hho
planteth a binepard, and eateth not of the frutt thereof? οὗ
foho feexeth a flock, and eateth not of the milk of the
flock,
1 Cor. 9. Lf foe Habe sofen unto vou spiritual things, fs it a greato
niatier ff fe shall reap pour Worldly things?
1 Cor. 9. Wo pe not know that they Which minister about holy things
libe of the sacrifice? Dbhep Which wait at the altar, ave par-
takers (ith the altar? Gbhen so hath the Lord also ordained,
that they δίς preach the Gospel, should live of the Grospel.
2Cor.9 $DHe lobhich sotveth little, shall reap little: and be that sol-
eth plenteously, shall reap plenteouslp. Let eberpyman do
according as he is disposed in His Heart, not grudging, or of
necessity, for God lobeth a cheerful αἰθεῦ,
Gal. 6. Let him that is taught in the ford, minister unto Him that
teacheth in all good things. Ide not Ddeceibed, God ts not
mocked: for Whatsoeber a man solveth, that shall He reap.
Gal.6. @Ahile te Habe time, let us Yo good unto all men, and
the Scotch Spectally unto them fobich ave of the housebold of faith.
eg Cxodliness fs great riches, fa man be contented With that
Omitted in He Hath: for foe brought nothing fnto the forld, neither map
ti” foe carry anp thing out.
1 τα. 6. Gbharge them which are rich in this foorld, that they be readp
to gibe, and glad to distribute, laping up in store for themselbes
a good foundation against the time to come, that thep map
attain eternal life.
Heb. 6. Grov is not unrighteous, that We foill forget pour forks
and labour that proceedeth of lobe, δίς lobe pe habe shefoed
for His Name's sake, Mohich habe ministered unto the saints,
and pet Yo minister.
Heb. 18. To Do good, and to distribute, forget not: for with such 167
Ae sacrifices God is pleaser.
sentences =» @AAHoso Hath this world’s good, and seeth his brother habe
omitted in need, and shutteth up his compassion from him, how doelleth
rie Scoteh the lobe of Grod én Him?
Tob. 4. Gribe alins of thy goods, and turn neber thp face from anp
OF THE HOLY COMMUNION. 233
poor man, and then the face of the Word shall not be turned CHAP.
afvay from thee.
48. merciful after thy power. Lf thou hast much gtbe plen- Tob. 4.
teously. Tf thou hast little, do thy diligence gladly to gibe of
that little: for so gatherest thou thyself a good reboard in the
bap of necessity.
He that hath pity upon the poor, lendeth unto the Lord: and Prov. 19.
look fobat he lapeth out, it shall be paid him again.
Blessed be the man that probideth for the sick and needy: Ps. 41.
the Lord shall yeliber Him in the time of trouble.
1 B. of Edw. VI. Editio Lat. Buceri.
Where there be clerks they
shall sing one or many of the
sentences above written, ac-
cording to the length and
shortness of the time that the
people be offering.
Scotch Lit.
While the pres-
byter distinctly pro-
nounceth some or all
of those sentences for
the offertory, the dea-
con or (if no such be
present) one of the
churchwardens shall
receive the devotions
of the people there
present, in ἃ basin
provided for that pur-
pose. And when all
have offered, he shall
reverently bring the
said basin, with the
oblations therein, and
deliver it to the pres-
labit.
Common 3Βταμεῦ,
(P) Dhen shall
the churchhardens,
or some other bp
them appointed, ga-
ther the debotion of
the people, and put
the same into the
poor man’s box:
and upon the (Q)
offering Yaps ap-
pointed, eberp man
shall pap unto the
curate the Due and
accustomed offer-
ings. After which
the minister shall
58},
Harum et similium senten-
tiarum ex Thobia, Proverbiis,
vel Psalmis una aut plures
canentur, ut tempus oblationis
et numerus offerentium postu-
1 B. of Edw. VI.
And in the mean
time whilst the
clerks do sing the
offertory, so many
as are disposed
shall offer unto
the poor man's
box, every man
according to his
ability and cha-
ritablemind. And
at the offering
days appointed,
every man and
woman shall pay
to the curate the
due and accus-
tomed offerings.
byter, who shall humbly present it before the Lord, and set
And the presbyter shall then offer
it upon the holy table.
234 THE ORDER FOR THE ADMINISTRATION
CHAP. up, and place the bread and wine prepared for the Sacra-
——ment upon the Lord’s table, that it may be ready for that
service, and then he shall say,
Omitted in (R) Let us prap for the fohole state of Christ's Church milt-
res bof tant Bere én earth.
Almighty and everlasting Gov, which by Thy holy Apo-
stle hast taught us to make prapers and supplications, and
to gibe thanks for all men, fe humbly beseech Chee most iss
If there be mereffullp to accept our alms, anv to receibe these our prapers,
πίνε uty WVich foe offer unto Thy Dibine Mafesty, beseeching Thee to
the poor, ingpire continually the unibersal Church with the spirit of
then shall
the words truth, unity, and concord; and grant that all thep that do con-
eng * fess Thp holy same, map agree in the truth of Thy bolp
Miro ford, and live in unity and godly love. THe beseech Thee
unsaid. algo to sabe and defend all Christian kings and princes and
governors, and specially Ghy serbant —— our king, thats
under Him fe map be godly and quietly qoberned: and grant
to His fobole council, and to all that be put in authority under
dim, that thep map trulp and indifferently minister fustice, to
the punishment of fickedness and bice, and to the mainte-
nance of Grod’s true religfon and birtue. Ghibe qrace, 69 Hea-
benlp Father, to all bishops, pastors’, and curates, that thep
map both by their Iffe and doctrine set forth Dhp true and
libelp ford, and rightly and duly administer ΟΡ» holy Sa-
craments: and to all Ghp people gibe Thy Heabenly grace’,
and especially to this congregation here present, that with meek
Heart and Due reberence thep may Hear and receibe Chp Holp
ford, (τ serbing Thee in holiness and righteousness all the
days of their life. [Scotch Lit. “ And we commend especially
unto Thy merciful goodness the congregation which is here
assembled in Thy Name to celebrate the commemoration of
the most precious death and sacrifice of Thy Son our Saviour
Jesus Christ.”] And ὡς most humbly beseech Chee of ΟΡ
goodness, 60 Word, to comfort and succour all them tohich in
this transitory life be in trouble, sorrofe, need, sickness, or
anp other adversity. 1 B. of Edw. VI., “ And especially we
commend unto Thy merciful goodness this congregation
& [Scotch Lit. ‘‘ Presbyters.”’ ] ‘ [Scotch Lit. and 1 B. Edw. VI. “ and—
present”’ omitted. ]
——
OF THE HOLY COMMUNION. 235
1 B. of Edw. VI.
And here we do give unto
Thee most high praise and
hearty thanks, for the won-
derful grace and virtue de-
clared in all Thy saints from
the beginning of the world.
And chiefly in the glorious
and most blessed (T) Virgin
Mary, mother of Thy Son
Jesus Christ our Lord and
God, and in the holy patri-
archs, prophets, apostles, and
martyrs, whose examples, O
Lord, and stedfastness in Thy
faith, and keeping Thy holy
commandments, grant us to
follow: we commend unto
Thy mercy, O Lord, all other
Thy servants, which are (V)
159 departed from us with the
sign of faith, and now rest in
the sleep of peace ; grant unto
them, we beseech Thee, Thy
mercy and everlasting peace,
and that at the day of the
general resurrection we, and
ὰ all they which be of the mys-
iM tical body of Thy Son, may
t all together be set on His
right hand, and hear that His
most joyful voice, Come ye
blessed of My Father, and
possess the kingdom which is
prepared for you, from the
beginning of the world.
which is here assembled in Thy Name, to celebrate the com-
memoration of the most glorious death of Thy Son.”
Scotch Liturgy.
And we also bless Thy holy
Name for all those Thy ser-
vants, who, having finished
their course in faith, do now
rest from their labours. And
we yield unto Thee most high
praise and hearty thanks, for
the wonderful grace and vir-
tue declared in all Thy saints,
who have been the chosen
vessels of Thy grace, and the
lights of the world in their
several generations: most
humbly beseeching Thee, that
we may have grace to follow
the example of their stedfast-
ness in Thy faith, and obe-
dience to Thy holy command-
ments: that at the day of the
general resurrection we, and
all they which are of the
mystical body of Thy Son,
may be set on His right hand,
and hear that His most joy-
ful voice, Come ye blessed
of My Father, inherit the
kingdom prepared for you
from the beginning of the
world.
Gitant this, 60 ffather, for Hesus Christ's sake, our only
{Mediator and Adbocate. Amen.
CHAP.
VI.
236 THE ORDER FOR THE ADMINISTRATION
ANNOTATIONS 161
UPON
CHAPTER VI.
CHAP. (A) ‘Immediately after, what meant by it. A bell usually rang betwixt
Vi. morning prayer and the sermon; so also in Scotland. (B) ‘ Notorium’
what ; who notorious offenders in the sense of our Church. The hundred
and ninth canon; the committee, 1641; the ordinance of parliament,
October 20th, 1645; the imperial law; primitive practice; our Saviour's
precedent in admitting Judas. The main reason for free admission.
(C) Charity how necessary to a communicant. One loaf in the primi-
tive Church. Agape. The holy kiss. (D) The table where to stand
in Communion time. ~(E) The Lord’s Prayer always part of the Com-
munion office. (F) The Ten Commandments, with their responses, a
laudable part of our service. (G) Epistles, their ground. (H) ‘Glory
be to Thee, O Lord,’ its ancient use. (1) Standing up at the gospel very
ancient, why appointed, what posture anciently used at the lessons read,
and word preached. Africa differed from other Churches. (K) The
Nicene Creed. Creeds enlarged in articles as heresies sprung up. The
ancients observed no strict formulas. The Hierosolymitan Creed com-
pared with other parcels of antiquity. No creed in the ancient service
of the eastern Church till anno 511, nor till after that in the service of
the western. (L) Postils, why so called. Bidding of prayers before the
sermon. The original ground of them. An ancient form thereof.
Preachers varied therein. Bidding and praying, all one in effect.
Prayer before the sermon in the primitive Church. St. Ambrose’s form.
The people also prayed for the preacher. In the first times many
preached one after another in one forenoon. The ancient homilies
avoid thorny subtilties and nice questions. King James’s order recom-
mended to present practice. (M) A discourse upon the eighteenth
canon of the council of Laodicea. The order of divine service then.
The prayer for the catechumens began the service. Its formula out of
Chrysostom. The Communion did not begin in the eastern Church
upon the dismission of the catechumens. The several dismissions of
that Church. All comprehended in the Missa Catechumenon of the
western Church. Διὰ σιωπῆς, what, προσφώνησις. (N) Four offerings at
the Communion. ᾿Αγάπαι, alms a constant concomitant, not accepted
from all. Difference in the offertory sentences betwixt the Scotch
service and ours, whence derived. (O) Two offerings intended by our
Church. Oblations, how distributed in the primitive Church. ‘Sportu-
lantes fratres, who. Mr. Selden’s mistake. Oblations ceased not upon
a.
162
A
OF THE HOLY COMMUNION. 237
the payment of tithes. (P) Oblations anciently brought to the altar, CHAP.
The chest for alms, where placed in the beginning of the Reformation.
(Q) Offering days, what. Collar days at court. Hermanus. (R) Prayer
for the whole state of Christ’s Church. Many ancient formulas thereof.
(S) Dyptichs, rolls, not tables. (1) Commemoration of the dead. In-
nocent at first, but after abused. (V) Two sorts of dead commemo-
rated. The commemoration anciently used after the elements were
consecrated. Why the order transposed by our reformers.
Or immediately after.| A great question there hath been
of late about the alliance of this word ‘ after,’ and to what it
should relate; one would have it applied to the beginning of
morning prayer, as if it had been said, ‘immediately after the
beginning of morning prayer,’ and videtur quod sic, because
the Latin translator hath in this particular assumed the office
of an interpreter, rendering it, immediate post principium
matutinarum precum. This notwithstanding, I approve rather
of their sense who make it relative to morning prayer, and
suppose as if the structure were immediately after morning
prayer, that is, when it is ended: and this, I take it, is plainly
inferrible from the very scope of this rubric, which was not,
as some may think, to allot some space of time to make pro-
᾿ vision according to the number of the communicants ; for the
interstitium between the beginning of morning prayer and
the time of the Communion, is so slender a space for the pro-
vision of those’ elements, as should there be a want, not half
the country villages in this kingdom can be timely supplied
therewith. No, it is clearly otherwise, and that the design
was, that’ the curate might have timely notice of the several
persons offering themselves to the Communion, and conse-
quently might persuade notorious offenders, or malicious
persons to abstain, and if obstinate, absolutely reject them
according to the purport of the two rubrics following ; for
that those two rubrics are of the same syntax and coherence
with this, the relative pronoun ‘those’ infallibly implieth, for
what ‘those ?? but. they who were ordered before to give in
their names over night, or else in the morning, before the
beginning of morning prayer, or immediately after. Now
how could the curate possibly confer with such notorious evil
livers, or malicious persons, between the beginning of morn-
ing prayer (which employed him wholly) and the Communion,
-----.-.--.
238 THE ORDER FOR THE ADMINISTRATION
CHAP. unless there were some vacation allowed him between those
—— two offices; and that such a convenient space was allotted to
intervene, is evident by the practice of those times. For the
morning prayer and Communion were not continued as one
entire service, but abrupt, broken off, and distinct, each office
from the other, by these words, “thus endeth the order of
morning and evening prayer :” this was done, that the holy-
day service might be separated from the weekly. Whether
or not the congregation departed hence upon Sundays and
holy-days after the end of morning prayer, and returned again
to the Communion Service, I will not positively determine,
I rather think not; because the authors of the Admonition,
whose captious curiosity nothing could escape which seemed to
promove their beloved quarrel, have these words, “ We speak
not of ringing when matins is done,” which could not admi-
nister the least show of blame, had it been done in absence
of the assembly, or had not the congregation been then re-
ligiously employed: for this bell was usually rung in the
time of the second service, viz. the litany, to give notice to
the people, not that the Communion Service, as hath been
supposed, but that the sermon was then coming on. “ All
ringing and knolling of bells, in the time of the litany, high
Mass,” &c. was interdicted by the injunctions of Edward VI.
and Queen Elizabeth, “except one bell in convenient time to
be rung before the sermon :” in reference to the sermon only
it was rung, called therefore the sermon bell ; so that when
there was to be no sermon the bell was not rung: and ser- 163
mons were rare, very rare in those days, in some places but
once a quarter, and perhaps not then, had not authority
strictly enjoined them; which usage of sermon bells hath
been practised, and is still, if I mistake not, in some parts of
Germany; in Scotland I am sure, or the reverend bishop of
Galloway? deceives me. Having pursued his narrative through
all the divisions of that Church’s first service, at length he adds
“You hear the third bell ringing, and in this space the reader
ceaseth, and at the end of the bell ringing, the preacher will
come.” ‘There being then, as I have said, so apparent and
visible a breach between the first and second service, the
a (Injunctions. Edw. VI. 1547. b B. Cooper’s seventh day’s confer-
Qu. Eliz, 1559.] ence. [ Opp. 1623.]
OF THE HOLY COMMUNION. 239
morning office, and the litany, it is very probable, though the CHAP.
assembly did not dissolve, yet was there such a ceasing and =
rest from sacred employments, as might give the curate time
in that interval, both to receive the names of such as intended
to communicate, as also to admonish, and in case of obstinacy
to repel scandalous persons from that ordinance ; sure I am,
he was then more at leisure than he could be any other time
after morning prayer begun, and before it were ended.
B And if any of them be an open and notorious evil liver, &c.]
Notorium amongst the civilians and canonists is threefold.
First, there is notorium presumptionis, “a notoriousness of
presumption,” where evidentia rei est evidenter a jure pre-
_ sumpta, “ the evidence of the thing is taken for evident, by
presumption of law;” as where it presumeth one to be the
son of such a man, because he was born in wedlock. Se-
condly, there is notorium juris, “ a notoriousness of law,” when
the offence is proved either per confessionem factam in jure,
_ +» “by confession made in open court,” or per sententiam ju-
Ὶ dicis, “ by the sentence of the judge.” Lastly, there is no-
torium facti, “a notoriousness of fact,’ when per evidentiam
rei nulla potest tergiversatione celari, “the evidence is so clear,
as the accusation can by no shifts be avoided.” Now to which
of these three the term noforius in this rubric relateth is a
great question. The learned prelate, Bishop Andrewes‘, re-
straineth it positively to the second: “ Our law of England,”
saith he, “will not suffer the minister to judge any man a
notorious offeader, but he who is so convinced by some legal
sentence ;” the law of England will not suffer it, so that
should the ecclesiastical permit it, the municipal law would
not ; and if it comes to an antinomy, a justle between the
canon laws of our Church and the law of the land, this it is
must overrule. But doth our canon law give any such tolera-
tion? Doth it empower any minister to exclude his parish-
ioner (claiming his Christian privilege in those blessed mys-
teries) from the Sacrament, or to make his private discretion
the supreme judge of the notoriousness here mentioned?
Certainly no. As for the 26th and 27th canons, which are
produced to the contrary, they neither speak explicitly enough,
nor do they sufficiently direct in this affair. The canon
* Notes upon the Common Prayer. {subjoined to Nicholls’ Comm. ]
CHAP.
VI.
240 THE ORDER FOR THE ADMINISTRATION
wherein our Church declareth her mind more articulately is
the 109th: “if any offend their brethren, either by adultery,
whoredom, incest, or drunkenness, or by swearing, ribaldry,
usury, or any other uncleanness and wickedness of life, the
churchwardens, or questmen and sidemen, in their next
presentment to their ordinaries, shall faithfully present all
and every of the said offenders, to the intent that they and
every of them may be punished by the severity of the laws,
according to their deserts, and such notorious offenders shall
not be admitted to the Communion till they be reformed ;”
where I note, first, the crime must be scandalous, “an
offence to the brethren.” Secondly, it must be “ presented
to the ordinary.” Thirdly, that such scandalous offenders,
so presented to the ordinary, “ are not to be admitted to the
Communion.” But some perhaps will say, this was one of
the failings of an ill-regulated state and Church, which justly
called for a reformation, and so indeed it was pretended by
Dr. Burgess, and Mr. White of Dorchester, at a committee
sitting in the Lords’ House, in March 1641. But, upon a
full debate, it was determined at that committee, to the very
conviction of the opponents, that open and notorious evil 164
livers were none but such as the laws had adjudged to be
so. Agreeable to this determination did the parliament
afterwards ordain‘, that no person be suspended from the
Communion for any matter of scandal, but, “ either upon his
confession before the eldership to have committed such an
offence, or upon the testimony of two witnesses at least, and
those examined upon oath.” So was it ordained by this par-
liament, sufficiently presbyterian, against the liking of an
assembly of presbyters, which did eniwius dogmatis et ar-
gumentis in contrarium, nec semel, sed frustra, contendere ;
“vehemently, though all to little purpose, (more than once,)
oppose it with all the arguments they could®,” as Mr. Selden
assures us. Having opened the mind of both our Church
and state, as to this particular, it will not be amiss to repre-
sent the conformity it beareth with the imperial edict, and
practice of the primitive Church. As for the imperial law, it
speaks loud enough; omnibus episcopis et presbyteris interdici-
4 Ordinance, Oct. 20, 1645. [Rush- 9 De Synedriis, lib. i. ο. 10. [vol. 1.
worth’s Hist. Coll., Part iv. p. 210.] p- 990. Opp. 1726. ]
τ ete
ee a oa
1 9 aaa
OF THE HOLY COMMUNION. 241
mus segregare aliquem a sacra communione, antequam causa CHAP.
monstretur, propter quam sancte regule hoc fieri jubent*, “ we
prohibit all, both bishops and presbyters, from shutting out
any one from the Communion, before just cause be shewn
that the holy canons warrant them so to proceed.” As for
the primitive usage, St. Augustine fully, nos a Communione
quenquam prohibere non possumus, nisi aut sponte confessum,
aut in aliquo judicio ecclesiastico, vel seculari nominatum, atque
convictums, “we cannot repel any man from the Communion,
: unless he hath freely confessed his offence, or hath been
> accused and convicted in some secular court, or ecclesiastical
consistory.” Indeed so was the legislative pattern of our
Saviour, in the first institution of His Supper. Never was
there a more detestable crime than Judas’s treason, never
was delinquent convicted upon evidence so infallible as his
Master’s omniscience. But though he had already pro-
jected the conspiracy, and our Saviour already knew it, yet
did He not interdict him from participating with His elect
Apostles, recommending thereby to His Church this lesson,
that no outward communion of the wicked with us in those
sacred ordinances, can possibly render them ineffectual to
His holy ones. It is true, I grant, some learned men depart
from this sense, and because St. John saith that “ Judas,
having received the sop, went immediately out,” thence infer
his absence at the time of Christ’s instituting His last sup-
per. But our Church is positive in the contrary ; nor can
St.John be otherwise reconciled to the rest of the evangelists.
To conclude, the result of all the premises is, that none are
to be suspended from this Sacrament but the notorious
delinquents, and that none are notorious but they whom the
sentence of the law or their own confessions have stated so
to be. All reason it should be so. My temporal estate no
private person can deprive me of, until it be legally evicted
from me by course of law, and shall it be in the power of any
mortal man to divest me of my interest in that, blessed ban-
quet, before I be adjudged to have forfeited it upon fair
hearing? What were this, but to expose Christians to the
infirmities, passions, and somewhat else, quod dicere nolo, of
their spiritual pastors ?
f Novel. 123. collat. 9. tit. vi. ο. 11. 6 [Serm. 351. de pcenitentia, |
L’ ESTRANGE. R
CHAP.
ae
242 THE ORDER FOR THE ADMINISTRATION
The same order shall the curate use with those betwixt whom c
he perceiveth malice and hatred to reign, §c.| Amongst the
_ three graces the Apostle hath given the supremacy of dignity
Matt. 5. 23,
24,
to charity, 1 Cor. xiii. 13, and this most excellent grace is
never so resplendent as in the celebration of the Eucharist, in
relation to which, she is most strictly enjoined by our Saviour
Himself, “If thou bringest thy gift unto the altar, and there
rememberest that thy brother hath aught against thee, leave
thy gift before the altar, and go first and be reconciled to thy
brother :” which is very rationally thought by learned men
to be the institution of an evangelical ordinance, because it
was not commanded under the law to such as were to present
their oblations, and it is not like that Christ would superin-
duce any new establishment to former rights, when the cere-
monial law was expiring ; concurrent with the Master’s pre-
cept is the order of His disciples, St. Paul, 1 Cor. xi. 18,
“When ye come together in the church, I hear that there 165
be divisions among you.” What these divisions were he tells
them in the 21st verse, viz. that “when they came to their
love-feasts,” wherewith this Sacrament was joined, and which |
were instituted for the preservation of Christian fellowship,
and levelling of all, not only animosities, but high thoughts ;
this notwithstanding, the rich, who brought plenty, presuming
he might be master of what he offered, either fell to apart, or
with some select and choice friends of his own exceedings fed
liberally, while the poor man had not wherewith to stay his
stomach ; which inferred a disdain not agreeable to the de-
sign of that charitable collation: upon these proceedings, the
Apostle being to pronounce his judgment, he assures them
they are much in the wrong, and that this is not to eat the
Lord’s Supper, i. 6. that this practice and the Communion are
two, inconsistent and incompatible one with the other; charity
being so essentially requisite to the right participation of the
Sacrament, as it hath imposed denomination to it. It beimg
called the Communion, 1 Cor. x. 16, why so, he tells us in the
next verse, “for thereby we being many are one bread, and
one body: for we are all partakers of that one bread.” Now
there cannot possibly be union where there is not charity,
the breach of this grace being the same in the spiritual body
of the Church that a wound is in the natural, solutio continut,
OF THE HOLY COMMUNION. 243
a rupture of the part entire. And in symbolical reference to CHAP.
this, it may be here aptly hinted, that in the primitive Church
for certain, and probably in the Apostolic, they used in the
celebration of this Sacrament to have but one loaf and one
cup for the whole congregation, to which in all likelihood
Ignatius? alluded εἷς ἄρτος τοῖς πᾶσιν ἐθρύφθη, καὶ ἕν ποτήριον
τοῖς ὅλοις διενεμήθη, i. 6. “one bread is broken, and one cup
distributed to the whole congregation ;᾽ which passage, though
that most excellent edition of Isaacus Vossius (exactly agreeing
with the very ancient translation published by the reverend
primate of Armagh) doth not own, yet I presume the rather to
cite, because he speaketh elsewhere of some éva ἄρτον κλῶντες,
i. e. “breaking one bread.” A matter not improbable in such
times when communicants were not by the tithe so numerous
as now. And though I deny not but this father might have
chief regard to Christ, the mystical bread which came down
from heaven, yet doth not that hinder but he might also
allude to what was then matter of fact in the celebration of
the Eucharist. Besides this nominal indication of the neces-
sity of this virtue from the word Communion, further evidence
may be produced from antiquity for its high reputation; as
that it was a constant adjunct to those ἀγάπαι, or feasts of
love, which were fellow-like collations intended as a repast
for the poor, together with the wealthy : and though, several
abuses stepping into that sacred confraternity and brother-
hood, Christian prudence thought fit soon after in the Greek
Church (for in the African they continued together up to
Tertullian’s time*) to disjoin them, ordering the Lord’s Sup-
per to be celebrated in the morning fasting; yet that it might
still lay claim and title to its ancient appellation of a love
feast, it was accommodated with ceremonies of like import.
Whence in the entrance into service of those blessed mysteries,
the deacon was appointed to cry aloud, μή τις κατὰ τίνος,
i. 6. “let no man be at strife one with another,” (a phrase
borrowed I conceive from that of Ignatius!, μηδεὶς ὑμῶν τὶ
κατὰ τοῦ πλησίον ἐχέτω, 1. 6. “let no man have any contro-
yersy with his neighbour ;”) and this proclamation once past,
the holy kiss and embraces amongst the faithful presently
h Ignatius ad Philadelphenos. K Tertul. Apolog., cap. 39.
1 Epist. ad Ephes. ' Ign. Epist. ad Trall.
R 2
CHAP.
VI.
244 THE ORDER FOR THE ADMINISTRATION-
followed ; ἀλλήλους φιλήματι ἀσπαζόμεθα παυσάμενοι TOV
εὐχῶν", i. 6. “prayers ended, we salute one another with an
holy kiss,” that is, ἀλλήλους οἱ ἄνδρες, καὶ ἀλλήλας αἱ γυναῖς-
kes, as the Constitutions have it, “men, men, and women,
women ;” and it cannot otherwise be conceived, considering
their stations were so disposed in holy assemblies as each sex
was severed and apart from the other. From hence also
Tertullian” calleth this signaculum orationis, “the seal and
close of prayer.” ‘This is that which the council of Laodicea, 166
and the Greeks in their liturgies, call εἰρήνη, the Latins paz,
the “ salutation of peace,” and is still retained by the Church
of Rome, derived originally from that of the Apostle, Rom. xvi.
16, “salute one another with a holy kiss.” Lastly, when
the congregation was departed, this noble virtue of charity
was still preserved, by sending sometimes “blessed loaves,”
sometimes part of the consecrated bread to their absent
friends, as tokens of their Christian correspondence, whereof
mention is made in the epistle of Irenzeus to Victor bishop
of Rome cited by Eusebius®, and in the several epistles of
Augustine and Paulinus under the name of panis benedictus,
“blessed bread.” The result of all this tends, not as to the
decision of a question controverted, but to the exciting us up to
a due estimation of this grace, and to mind us that this Sacra-
ment should be somewhat beside ἀνάμνησις τοῦ πάθους, “a
memorialof Christ’s sacrifice upon the cross,” (which is granted
to be the chief motive to its institution,) and that also it is
intended to be ἀμνηστίας ψήφισμα, “an act of oblivion,” ac-
cording to the Athenian mode, of injuries received.
Shall stand in the body of the church or in the chancel.| 'This Ὁ
rubric being not explicit enough as to the proper station of
the holy table, is illustrated by comparing the eighty-second
canon with Queen Elizabeth’s first Injunctions, and succeeding
orders. In the canon the order is, that the table shall stand
where it is placed, viz. at the east end of the chancel, “ saving
when the holy Communion is to be administered: at which
time the same shall be placed in so good a sort, as thereby
the minister may be more conveniently heard of the commu-
nicants, and the communicants also may more conveniently
m Just. Martyr, Apol. 2; Constit. n Tertul. de Orat. xiv.
Apost., lib. ii. ο. 57. ® Hist. Eccles. [lib. v. cap. 24. ]
OF THE HOLY COMMUNION. 245
and in more number communicate with the minister.” Which one Ρ.
words are almost verbatim transcribed out of the queen’s :
Injunctions, these only superadding: “and after the Com-
munion done from time to time the same holy table to be
placed where it stood before.” Nothing can be more express
and demonstrative, that the table placed where the altar stood,
was but seposed, set out of the way, during only the time of
non-communication ; and that at the time of the Communion
it was to be removed, as the word ‘saving,’ mentioned both in
the canon and in the Injunctions, and the cited member of
the Injunctions infallibly implieth; if these instances afford
not satiety to quiet all scruples, the orders of that queen
speak shrillenough. ‘And if in any church the steps be trans-
posed, that they be not erected again, but that the place be
decently paved, where the Communion table shall stand, out
of the time of receiving of the holy Communion.” Order,
Oct. 10, 3 Eliz. So that out of Communion time the table
is to stand altar-wise, as we, and only we do phrase it ; for
altar-wise is an idiom peculiar to us English, not known
abroad in foreign parts; and they who can find popery in
that position, have better eyes than ordinary. Altars with
them do not observe one regular position; some are placed
in the middle of the choir ; some at the upper part, end-ways
north and south; and if eye-witnesses may be trusted, the
chief altar in St. Peter’s church at Rome stands in the midst
of the chancel. ‘As for the priest standing at the north side
of the table, this seemeth to avoid the fashion of the priest’s
standing with his face towards the east, as is the popish prac-
tice.” So the MS. collections of a learned man.
E Shall say the Lords Prayer.| The Lord’s Prayer hath
been ever since Christianity a considerable portion of the
Communion Service, and instituted so to be by Christ Him-
self, if credit may be given to St. Jerome?. Docuit apostolos
ut quotidie in corporis illius sacrificio credentes audeant loqui,
Pater Noster, &c. i. 6. ““ Christ taught His Apostles the bold-
ness to address themselves to God in His own words in the
daily sacrifice of His body.” The like is affirmed by St, Au-
gustine’, epist. 59; and Gregory, lib. vii. epist. 63."
P Adv. Pelag., lib. iii. τ (Lib. ix. Ep. 12. ed. Ben.]
4 [149. ord. nov. Serm. 227. ]
246 THE ORDER FOR THE ADMINISTRATION
CHAP. Then shall the priest rehearse the Ten Commandments.| The F
—— recital of the Decalogue with the Pater Noster and Creed, were
enjoined by Henry VIII., and his son Edward in his first In- 167
junctions. But the rehearsal of them after this sort, that is,
before the epistle and gospel, and with these responses, was
not introduced until the second liturgy of Edward VI. An
order it is of as high prudence as can be devised in such a
Christian affair. Here is God speaking by the priest, another
Moses to the people: so it should be, “speak thou unto us
all that the Lord our God shall say unto thee, and we will
hear thee,” Deut. v.27; he stands delivering God’s message
to us, while we lie prostrate in the lowest posture we can,
stricken down with terror at those dreadful laws, the viola-
tion of the least of which were enough in God’s strict eye
eternally to condemn us. Laws which never any man with-
out God’s preventing and assisting grace did or can observe,
and therefore we are directed by the Church to invoke God’s
grace for our performance of His will; to every precept we
are taught to apply St. Augustine’s, da quod jubes, “grant me
to do what Thou commandest.” The sum of this petitionary
response is derived from Deut. v. 29, “Oh that there were
such an heart in them that they would keep all My command-
ments.” And as we crave such an heart from God, so we
implore His mercy for our violation of them. .
Though true it is, the contriving of the decalogue into a
way so edifying towards piety, and making it parcel of God’s
public worship, be a peculiar of our Church, yet somewhat
not much unlike it is to be found in that manual of prayers,
composed by Gilbertus Cognatus* for the private use of his
kinsman about the year 1553, whose words I shall here set
down. Having recited the decalogue, he then subjoineth,
Hic nos premit eterna mors, O Deus, hic fatemur justum judi-
cium tuum, et commeritam nostram condemnationem. Sed hic
misereat te nostri, O Jesu Christe, ne pereamus. Tu quoque, O
Sancte Spiritus, inscribe hanc legem cordibus nostris, ut secun-
dum eam alacri animo ambulemus, teque revereamus diebus vite
nostre universis. Amen. “Here, O Lord, we be obnoxious to
eternal death. Here we can expect nothing but the most just
sentence to come upon us, and our deserved condemnation.
5 Precum, p. 302.
OF THE HOLY COMMUNION. 247
But here, O Jesu Christ, have mercy upon us, lest we perish. CHAP.
And Thou, O Holy Ghost, write this law in our hearts, we — ς΄
beseech Thee, that we may walk conformable to it, and that
we may reverence Thee all the days of our life. Amen.”
G The priest shall read the epistle.| The epistlet, or as the
ancients sometimes called it, the apostle, was instituted to per-
sonate and represent the law preceding the gospel, and there-
fore, for the most part, is formed of such parcels of the Apostoli-
cal writings as are more eminent for moral instructions.
H Glory be to Thee, O Lord.| This doxology is omitted in
our reformed liturgy, not out of any particular disgust
against it, but because our Church was studious of reducing
her sacred rites to a less onerous model. Antiquity did own
it with an high regard, and it deserved no less", τοῦ διακόνου
ἀνοίγειν μέλλοντος TO τοῦ εὐαγγελίου τετράθυρον, πάντες αὐτῷ
ἀτενίζομεν, ἡσυχίαν παρέχοντες" καὶ ἡνίκα τοῦ δρόμου τῆς ἀναγ-
νώσεως ἄρξηται εὐθέως διανιστάμεθα ἐπιφωνοῦντες" Δόξα σοι
Κύριε: i.e.“ the deacon going about to open the gospel, consist-
ing of four parts, we all fix our eyes upon him, as still as may be,
and when he begins to read the gospel (by declaring whence
it is taken) we presently all rise up acclaiming, ‘ Glory be to
Thee, O Lord.’?” Alcuin’ gives a satisfactory reason for it,
quasi dicat, quia verba salutem conferentia mox audituri estis,
laudate Dominum cujus beneficio hance gratiam percipere me-
ruistis: “because you expect to hear the words of the gos-
pel which brings salvation to all true believers, therefore
praise that God who hath graciously dispensed to you so
great a blessing.”
1 Standing up.| “Ὅταν ἀναγινωσκόμενον ἢ τὸ εὐαγγέλιον,
πάντες οἱ πρεσβύτεροι, καὶ οἱ διάκονοι, καὶ πᾶς ὁ λαὸς στηκέ-
TOCA μετὰ πολλῆς ἡσυχίας: “when the gospel is read, let all
presbyters, deacons, and all the people stand up with much
silence and attention,” Clem. Const., lib. ii. cap. 57. So all
the word διανιστάμεθα, mentioned in the foregoing place of
t Rupertus de Div. Officiis, lib. i. c. sedemus: cum autem sanctum evange-
82. [Epistola personam gerens legis lium audimus, demissis reverenter as-
et prophetarum, precursionis debitum pectibus, sicut domino nostro assisti-
agit officium ante Sanctum Christi mus. ]
evangelium; tantum distans ab eo ἃ Chrysost. de Circo. [Append.,
quantum servus a domino, preco a ju- viii. tom. |
dice, legatus ab eo qui misit eum. Y De divinis Officiis.
Quapropter, cum legitur non injuria
248 THE ORDER FOR THE ADMINISTRATION:
p> Chrysostom, imports a custom anciently observed with that
punctual strictness as none of what quality soever was ex-
empted from it, as the same Father assures us*, ἀναγινωσκο-
μένων τῶν ἁγίων εὐαγγελίων, οὐκ ὡς ἔτυχε ἀκροώμεθα, ἀλλ᾽
ἱστάμενοι, καὶ νήφοντες παραδεχόμενοι τὰ παραγγέλματα, Xe.
καὶ αὐτὸς ὁ τὸ διάδημα Βασιλικὸν περικείμενος ἵσταται μετὰ
πάντος φόβου, καὶ οὐδὲ τὸ διάδημα συγχωρεῖ περικεῖσθαι τῆ
κεφαλῆ αὐτοῦ, ἀλλ᾽ ὑποκύπτει διὰ τὸν ἐν τοῖς ἁγίοις εὐαγγελίοις
ὁμιλοῦντα θεὸν, i. 6. “ while the holy gospel is reading, we do
not attend in a careless posture, but standing up with much
gravity, we so receive the message,” &c. “ yea, the greatest
potentate on earth stands up also with awful reverence, takes
not the liberty to cover his head with his imperial diadem,
but in all submissive manner behaves himself in the presence
of God, who speaks in those sacred gospels ;” standing is in
truth the most proper posture of attention, and if any part
of Scripture requireth attention, the gospel doth it in an
eminent degree, the reading whereof is τῶν οὐρανῶν ἄνοιξις,
“the setting of heaven gates wide open;” not with the 168
Psalmist, “for the King of Glory to enter in,” but for the
“King of Glory to come forth.” Nor shall it pass without
a note, that this passage of Chrysostom presents the emperor
himself, not only standing, but also standing bare at the
reading of the gospel, such honour was then deferred to those
evangelical tidings. But here it will be demanded, what
assurance I can give, that those early Christians did ποῦ
stand at all the rest of the service, kneeling time only ex-
cepted; and if they did, my observation signifieth nothing.
In answer to which I say, the practice was not uniform in
this point in all places. In the African Church the fashion
was for the auditory to stand up while the lessons were read.
So St. Cyprian” represents Aurelius and Celerinus, both
made readers, standing in loco altiore, “in a place of higher
advance,” meaning the desk or pulpit, ab omni populo circum-
stante conspecti, “beheld of all the audience standing round
about them,” which mode continued there even up to St.
Augustine’s time*, who often mentions it ; 600 sedens loquor,
vos stando laboratis: “I preach unto you sitting, you toil
χ Chrysost. de Circo, 2 Cypr. Epist. 34.
Y Chrysost. in Isai. Hom. 2. « Aug. Serm. 49. de diversis.
OF THE HOLY COMMUNION. 249
yourselves in standing to hear me.” Yet in another place” he
rather commendeth the sitting posture, longe consultius in qui-
busdam ecclesiis transmarinis, non solum antistites sedentes lo-
guuntur ad populum, sed ipsi etiam populo sedilia subjacent, ne
quisquam infirmior stando lassatus, a saluberrima intentione
avertatur, aut etiam cogatur abscedere : “it is better ordered
in some beyond-sea churches, where not only the preachers sit
while they teach the people, but seats are also provided for the
audience, lest any through infirmity wearied with long stand-
ing, should be either hindered from attention, or enforced to
depart the church.” This custom indeed of standing seems a
peculiar of Africa, for other Churches used sitting. So St. Je-
rome® gives the practice of the monks of his time, completis
orationibus, cunctisque residentibus, medius incipit disputare,
“prayers being ended, and all sitting down again, one from
amongst them begins to preach.” And that this was the uni-
form practice of the Greek Church, is inferrible from Justin
Martyr“, who laying down how the Scriptures were read, and
the sermon delivered in the assemblies, proceeds thus, ἔπευτα
ἄνιστάμεθα κοινῇ πάντες καὶ εὐχὰς πέμπομεν : “after this we
rise up all together and send forth our prayers.” So also that
known proclamation of the deacon, so frequent in St. Chrysos-
tom, στῶμεν καλῶς, “let us stand upright with all reverence,”
when there was a transition from one part of divine service
to another ; now this rising up, and standing upright, must
necessarily infer that they sat before. So also, not to urge
the Clementine Constitutions’, St. Chrysostom is most ex-
press, speaking of the irreverence of some in holy assemblies‘,
av ἀστεῖον ὁ δεῖνα εἴπῃ γέλως εὐθέως ἐν τοῖς καθημένοις γίνε-
tat: “if the preacher be somewhat more elegant than ordi-
nary, presently they who sit to hear them fall on laughing.”
But what can be more either full or authentic than our Saviour’s
practice in St. Luke ii. 46, whom His parents “found in the
temple sitting in the midst of the doctors, and hearing them.”
K The Gospel being ended, shall be said the Creed.| Having
had formerly occasion to speak of the Latin Creed, surnamed
the Apostles’, we come now to that of the Greek Church,
> Id. de Catechizand. Rudibus. ἃ Apol, 2.
¢ Ad Eustoch. de virginitate ser- e Lib. ii. 6. 57.
vanda. f In Hebr. Hom. 15,
CHAP.
VE
CHAP.
Vi.
250 THE ORDER FOR THE ADMINISTRATION
whereof this following is the most large, I say not the most
ancient ; indeed by how much the more copious, so much the
less ancient: for the earliest Christian Church knew, I con-
ceive, no other creed, no other confession of faith, as antece-
dently necessary to baptism, for which and to which all rules
of faith were anciently made and applied, than that of belief
in the Father, Son, and Holy Ghost, as was the direction of
our Saviour relating to baptism, which Justin Martyr? ex-
poundeth by εἷς 6 τῶν ἁπάντων θεὸς ἐν Πατρὶ, καὶ υἱῷ Kat
ἁγίῳ πνεύματι γνωριζόμενος : “one God of the whole uni-
verse, under the notions of the Father, Son, and Holy
Ghost.” Afterwards, as upstart heresies did administer occa-
sion, several articles were added in opposition to those false
teachers; for instance, “Maker of heaven and earth,”
=
"--
ΜῈ
against Menander*, who held the world was created by 169
Angels ; “ His only Son, born of the Virgin Mary,” in op-
position to Ebion and Cerinthus, who maintained He was
mere man, begat by Joseph; “ crucified, dead, and buried,”
in opposition to Simon Magus, who denied Christ’s humana-
tion, or incarnation, saying that all His conversation here
on earth was δοκήσει, “ seemingly only,” and not in verity:
for which reason Ignatius’, who undertakes him and his
adherents, so often repeateth the word, ἀληθῶς, as ἀληθῶς
ἐγεννήθη, ἀληθῶς ἐσταυρώθη, ἀληθῶς ἠγέρθη, “ He was truly
born, truly crucified, He truly rose again.” Further in-
stances might be produced were it necessary or advantageous
to my present purpose. Though the emergency of such hete-
rodox opinions occasioned the addition of such defensitives
against them, yet as learned Grotius hath well noted, all
Churches did not observe a vocal uniformity, or bind themselves
strictly to the letter, but varied in the make or outward frame,
though they agreed in the substance; whence it is that in
ancient confessions there appeareth such a verbal diversity,
when in truth the mental result of all is the same. And
when one precise formula was once agreed upon, yet was that
form modelled always suitable to the essential import, and
very often in the express words of elder precedents. Take the
most ancient of creeds extant, which the most ancient of
Churches, that of Jerusalem, is likeliest to afford us; take, I
6. Exposit. Fidei. 4 Epiphan., heres, 22. i Epist. ad Tral.
q
᾿
YY
Oe
OF THE HOLY COMMUNION. 251
say, that creed, and compare it with those few monuments
we have of earlier times, and you will find very many parcels
thereof so near resembling, as may persuade us they did relate
each to other. Several of them Grotius hath collected to my
hand, and some others my slender reading shall contribute.
Symbolum Hierosolymitanum.
Πιστεύω εἰς ἕνα θεὸν Πα-
τέρα, παντοκράτορα ποιητὴν
οὐρανοῦ καὶ γῆς, ὁρατῶντε
πάντων καὶ ἀοράτων. .
Τὸν ἐκ τοῦ πατρὸς γεννη-
θέντα πρὸ ππάντων αἰώνων.
Σαρκωθέντα ἐκ πνεύματος
ἁγίου, καὶ Μαρίας τῆς παρ-
θένου.
Εἰς τὸ ἅγιον πνεῦμα, τὸ
λαλῆσαν διὰ τῶν προφητῶν.
Eis μίαν καθολικὴν ἐκκλη-
σίαν.
ε Ἂν \ /
Eis θεὸς πατὴρ παντοκρά-
Twp ὁ πεποιηκὼς τὸν οὐρανὸν,
\ \ \ \ \ /
καὶ τὴν γὴν, καὶ τὰς θαλάσσας,
καὶ πάντα τὰ ἐν αὐτοῖς. Ire-
neeus,
"Aq οὗ καὶ 6 υἱὸς γεγέννηται
πρὸ πάντων αἰώνων. Justin
Mart. Exposit. Fid.
᾿ Ἔν σαρκὶ γενόμενος ἐκ Ma-
ρίας καὶ ἐκ θεοῦ. Ignat. Epist.
ad Ephes.
la) Ψ \ \ [οὶ
Πνεῦμα ἅγιον τὸ διὰ τῶν
προφητῶν κεκηρυκὸς. Lrenzeus.
Μόνην εἶναι φαμὲν τὴν ἀρ-
/ \ \ >
χαίαν Kat καθολικὴν ἐκκλη-
σίαν. Clem. Alexandr. Strom.,
lib. vii.
Nay, even those superstructures which were afterward
affixed to this creed by the councils of Nice and Constan-
tinople, have preserved the like regard to antiquity, whereof
some instances may be given; as where Christ is rendered to
be φῶς ἐκ φωτὸς, “light of light,” Justin Martyr* hath the
very same expression, ὡς φῶς ἐκ φωτὸς ἐκλάμψαν : so where
He is said ὁμοούσιος τῷ πατρὶ, “consubstantial with His
Father,’ the same Justin to the same effect, ἐκ τῆς οἰκείας
οὐσίας ὁ πατὴρ τὸν υἱὸν ἀπεγέννησεν : so where the council of
Constantinople added concerning the Holy Ghost, τὸ ἐκ τοῦ
πατρὸς ἐκπορευόμενον, His procession from the Father, the
said Justin, ἔστι δὲ ὁ πωτὴρ ἀγένητος, ἀφ᾽ οὗ καὶ TO πνεῦμα
προῆλθεν.
This creed, as Nicene, was contrived by the great exem-
plar of human frailty, Hosius, bishop of Corduba. It passed
k Expositio Fidei.
CHAP.
VI.
252 THE ORDER FOR THE ADMINISTRATION
CHAP. the council’s so great approbation, that τριακοσίων δεκαοκτὼ
ἐπισκόπων συναχθέντων ἑπτὰ μόνον διεφώνησαν', “there were
of three hundred and eighteen bishops there present but
seven that dissented.” So inconsiderable then was the
Arian party, which, not long after, so ranted and domineered 170
as to compel this very Hosius to renounce his own confes-
sion, and infallibility itself (the Bishop of Rome) to fail, and
subscribe to their faith. The supplemental parcels which
relate to the Holy Ghost were added by the Constantino-
politan fathers, and some say, framed by Gregory Nyssen,
but I see no full evidence for it. As for the public use of
this creed, in the daily offices of the Church, Durandus™,
Polydor Virgil, and some late authors, fixed the first original
upon Marcus and Damasus, bishops of Rome. But Walafri-
dus Strabo, who flourished 850, and therefore likelier to
know the truth than his juniors, delivereth no such thing,
referring us to the third council of Toledo", celebrated anno
589. And this council tells us whence she had it, decreeing,
ut per omnes Ecclesias Hispanie et Gallicie, secundum formam
Orientalium Ecclesiarum Concilit Constantinopolitant Symbo-
lum recitetur, “that throughout all Churches of Spain and
Gallicia, according to the mode” (of whom, of the western? |
no, but) “of the eastern Churches, the Constantinopolitan
Creed should be rehearsed.” Certainly had the use thereof
been in the Church of Rome at this time, the council would 4
not have rambled unto the east for a precedent. And con- :
fessed it is by all Romanists generally, that from the Greeks |
they had, not only the Creed itself, but also the first hint of
making it an auctory to the liturgy. If so, then it will be
taken tardé, to enter very late and very short of Damasus’s
time. For Vossius® from Theodorus Lector proveth evidently
the Greeks themselves had it not very many years before
this council. ‘“ Macedonius, an orthodox patriarch of Con-
stantinople, being violently expelled by Anastasius the em-
peror to make way for Timotheus, an heretic of the Eutychian
sect: no sooner was Timotheus settled in his see, but pre-
sently, at the entreaty of his friends, he ordered that the
Constantinopolitan Creed should be said at every Church
ee ae
! Chrysost. de dicto Abrahami Hom. 2 Cap. 2.
m De Reb. Eccles., 6. 22. ο De Tribus Symb. iii. 19.
OF THE HOLY COMMUNION. 253
meeting, or time of public prayer, to the discredit of Mace- CHAP.
donius, as if he were disaffected to it, whereas until that XE
time it was only rehearsed once a year, when the bishop
catechised on Maundy Thursday.” Thus Theodorus’; and
this was about the year 511, which being the first hint we
have in all antiquity of this, or any other symbol, represented
as parcel of the public liturgy, we will give those ritualists
leave to say their pleasure, and we will have the like liberty
to think what we list. But though the Church primitive
was slow in employing it, as we now do, they having de-
signed it for other very religious intents; yet can that be no
competent bar to us, but we may, both this and others, dis-
pose, as we do, to the best improvement of our faith, and
edification of the common interest of the Church.
L After the Creed, if there be no sermon.| In the primitive
service, no creed interposing, the sermon immediately fol-
lowed the gospel, and was an usual explication upon it,
whence I conceive the name posti/ is derived, quasi post illa
evangelia, postil being nothing but a discourse upon, and
subsequent to, the gospel. These popular discourses had in
antiquity various appellations, in the earliest times παράκλη-
σις was the most usual; so λόγος παρακλήσεως, “a word of
exhortation,” Acts xiii. 14. So in Clemens’s Constitutions,
ἑξῆς παρακαλείτωσαν οἱ πρεσβύτεροι τὸν λαὸν, “next let the
presbyters exhort the people;” then they called them ὁμιλίας,
“homilies,” then λόγους, “sermons.” Among the Latins,
St. Cyprian especially, ¢ractatus, “a tract,” is most familiar ;
in Augustine and Ambrose, disputatio, “a disputation,” fre-
quently occurreth, because therein they usually undertook
the confutation of either heathens, Jews, or heretics. Lastly,
sermo, a sermon, was then also in use.
Regularly, and of courses, the ancient form of ‘ bidding of
prayers’ will here fall under cognizance, and the rather,
because something like it is established by the canons of our
Church. Its original extraction claiming precedency of con-
sideration, I shall begin with that.
The agenda of religion in our Church, before the Reforma-
171 tion, were performed, it is well known, in Latin, a language
very unedifying to a non-intelligent people. That so many,
P Collectan., lib. ii.
254 THE ORDER FOR THE ADMINISTRATION
CHAP. so much interested and concerned in those sacred offices,
VI.
should not be totally excluded as idle spectators or fit for no-
thing, but now and then to return an Amen to they knew not
what, this expedient was devised. The people were exhorted
to join in prayers, according to certain heads, dictated to
them by the minister in the English tongue, observing the
method and materials of the then prayer ‘for all states,’ so
that of all the service then used, this only could properly be
called common prayer, as being the only form wherein the
whole congregation did joim in concert, and therefore the
title of it in the Injunctions of Edw. VI., anno 1547, is “ The
form of bidding the Common Prayers.” Now because it was —
made by allocution, or speaking to the people, agreeing with
what the primitive Church called προσφώνησις, it was called
“ bidding of prayers.” Thus, in short, as to the ground of this
ancient form: will you now see the form itself? behold it here.
“ After a laudable custom of our mother holy Church, ye
shall kneel down, moving your hearts unto Almighty God,
and making your special prayers for the three estates, con-
cerning all Christian people, i. e. for the spiritualty, the
temporalty, and the souls being in the pains of purgatory.
First, for our holy father the pope with all his cardinals; for
all archbishops and bishops, and in special for my lord arch-
bishop of Canterbury, your metropolitan, and also for my
lord bishop of this diocese ; and in general for all parsons,
vicars, and parish priests, having cure of souls, with the
ministers of Christ’s Church, as well religious as not reli-
gious. Secondly, ye shall pray for the unity and peace of
all Christian realms, and especially for the noble realm of
England, for our sovereign lord the king, &c., and for all the
lords of the council, and all other of the nobility which dwell
in the countries, having protection and governance of the
same. That Almighty God may send them grace so to
govern and rule the land, that it may be pleasing unto
Almighty God, wealth and profit to the land, and salvation
to their souls. Also ye shall pray for all those that have
honoured the church with light, lamp, vestment, or bell, or
with any other ornaments, by which the service of Almighty
God is the better maintained and kept. Furthermore, ye
shall pray for all true travellers and tillers of the earth, that
OF THE HOLY COMMUNION. 255
truly and duly do their duty to God and holy Church, as CHAP.
they be bound to do. Also ye shall pray for all manner of τ
fruits that be done upon the ground, or shall be, that Al-
mighty God of His great pity and mercy may send such
wedderings, that they may come to the sustenance of man.
Ye shall pray also for all those that be in debt or deadly sin,
that Almighty God may give them grace to come out thereof,
and the sooner by our prayer. Also ye shall pray for all
those that be sick or diseased, either in body or in soul, that
the Almighty would send them the thing that is most profit-
able, as well bodily as, ghostly. Also ye shall pray for all
pilgrims and palmers that have taken the way to Rome, to
St. James of Jerusalem, or to any other place; that Almighty
God may give them grace to go safe, and to come safe, and
give us grace to have part of their prayers, and they part of
ours. Also ye shall pray for the holy cross that is in posses-
sion and hands of unrightful people; that God Almighty
172may send it into the hands of Christian people when it
pleaseth Him. Furthermore I commit unto your devout
prayers all women that be in our Lady’s bonds; that Al-
mighty God may send them grace, the child to receive the
Sacrament of baptism, and the mothers purification. Also
ye shall pray for the good man and woman that this day
giveth bread to make the holy loaf, and for all those that
first began it, and them that longest continue. For these
and for all true Christian people, every man and woman say
a Pater Noster and an Ave,” &c.
After this followeth a prayer for all Christian souls, reek
oning first archbishops and bishops, and especially bishops
of the diocese, then for all curates, &c., then for all kings
and queens, &c., then for all benefactors to the church, then
for the souls in purgatory, especially for the soul of N.,
whose anniversary then is kept.
This was the form preceding the reformation of it, made
by King Henry VIII.: this king having once ejected the
pope’s usurped authority, used all possible artifice to keep
possession of his new-gained power: that by the whole
clergy in convocation, that by act of parliament, he was re-
cognised‘4 supreme head of the Church of England, he thought
4 Chap. i.
"256 THE ORDER FOR THE ADMINISTRATION
CHAP. it not enough; but farther ordered “the pope’s name to be
utterly rased out”—so are the words of the proclamation—
“of all prayers, orisons, rubrics, canons of Mass Books, and
all other books in the churches, and his memory never more
to be remembered, except to his contumely and reproach.”
Accordingly, also, he caused this form to be amended, by
omitting the pope’s name, with all his relations, by annexing
the title of “supreme head” to himself, and by contracting
it into a narrower model. But though this king corrected
so much as served his own turn, yet all the popery of this
form he did not reform, but left the prayer of the dead re-
maining. As for King Edward VI., the form enjoined by
him was the same precisely with that of Henry VIII.: that
of Queen Elizabeth varieth for the better from both these,
“praying for” being changed into “ praising God for the
dead ;” and with her form agreeth that in the fifty-fifth
canon of our Church, almost to a syllable.
“ Before all sermons, lectures, and homilies, preachers and
ministers shall move the people to join with them in prayer
in this form, or to this effect, as briefly as conveniently they
may. ‘Ye shall pray for Christ’s holy Catholic Church, that
is, for the whole congregation of Christian people dispersed
᾿ throughout the whole world, and especially for the Churches
of England, Scotland, and Ireland. And herein I require
you most especially to pray for the king’s most excellent
majesty our sovereign lord James, king of England, Scot-
land, France, and Ireland, defender of the faith, and supreme
governor in these his realms, and all other his dominions and
countries, over all persons in all causes, as well ecclesiastical
as temporal. Ye shall also pray for our gracious Queen Anne,
the noble Prince Charles, Frederick prince elector palatine,
and the lady Elizabeth his wife. Ye shall also pray for the
ministers of God’s holy word and Sacraments, as well arch-
bishops and bishops, as other pastors and curates. Ye shall
also pray for the king’s most honourable council, and for all
the nobility and magistrates of this realm, that all and every of
these in their several callings may serve truly and painfully to
the glory of God, and the edifying and well-governing of His
people, remembering the account that they must make. Also
ye shall pray for the whole commons of this realm, that they
OF THE HOLY COMMUNION. 257
may live in true faith and fear of God, in humble obedience CHAP.
to the king, and brotherly charity one to another. Finally,
let us praise God for all those which are departed out of this
life in the faith of Christ, and pray unto God that. we may
173 have grace to direct our lives after their good example: that
this life ended, we may be made partakers with them of the
glorious resurrection in the life everlasting. Always conclud-
ing with the Lord’s Prayer.’ ”
Instead of the form of bidding of prayers set down above,
give me leave to commend unto you that which followeth,
being sent me by a learned friend from Cambridge, with his
scholar-like address which will spare me the pains of any
further preface.
“The Transcriber, to the perusers of the following
transcript.
“1 think it may well be named Instructions for the Laity’s
Devotions: but as I met with no rubric nor title in the copy,
so I count it modesty ἐπέχειν, and to refer myself to better
judgments. I found it written in a court hand, indifferently
fair and legible, though full of abbreviations. But because 1
am not at all exercised in the calligraphy of that hand, I
have transcribed it in the same which I use in my private
studies, with a great exactness of letters and syllables, though
not of the character. Thus much I thought good to inti-
mate, that in a piece of this rarity, there might not be any
suspicion of a counterfeited record, or the faithfulness of the
transcriber be called in question. For indeed, as I cannot
but commend that pious design of the noble author in honour
of our famous, though now distracted, Church of England,
so I must needs glory that I am any ways instrumental to
the producing of that which may prove so serviceable, how-
ever of so great antiquity. In testimony of which, I desire
it may be lawful to produce my own conjectures. I am con-
scious to how skilful hands this paper may come, and there-
fore the more willingly produce them ; since they may carry
a torch for those judicious eyes, whose honour will be
augmented by the discovery. They were wrote upon a spare
parchment before the Summa of Gulielmus de Pagula, extant
in the University library of Cambridge; which notwithstand-
ing are not there so well known by the author’s name as by
L’ESTRANGE. 5
258 THE ORDER FOR THE ADMINISTRATION
CHAP. that of their title, which is Dextra pars oculi sacerdotum et sinis-
—— tra. This I mentioned, the rather because from hence some
small light may happily arise to the true time of their original
antiquity. For since the fore-named author, both by the tes-
timony of reverend Bale* in his Centuries, and the learned
Pits in his Catalogue of English Writers, is to be reckoned
in the thirteenth century after Christ, I see not how we can
with reason suppose this to be ancienter ; except we object
its transcription thither for an older copy. Somewhat in-
deed it may be, that in those days they had not parchment
so rife or cheap as paper now in ours, whereof they might
compose their Adversaria, but whatever their next reading
or more deliberate judgment proposed as worthy of notice- 337
taking, they commonly transcribed (if my observation fail not)
upon those parchments the bookbinders had bestowed upon
their books to defend them from the injury of the covers.
But this argument perchance is not so valid as that which
may follow. Wherefore I adjoined that Constitution which
bears the rubric of Dies festi; since from that a greater light
may accrue to what bears the precedency. In that I find the
archbishop of Canterbury (who is otherwise nameless than by
his title in the instructions, for so I call them) to be chris-
tened Simon; of which prenomen I find but four through
the whole catalogue of the prelates of that see, and all of
them in the fourteenth century current, and, if I mistake
not, within the compass of fifty years; to wit, Mepeham,
Langham, Islip, and Sudbury, who fell a sacrifice to that idol
of the clowns, as Walsingham calls him, Tyler. To this latter
I should rather ascribe both the Instructions and that Consti-
tution concerning holy-days ; though indeed I have no other
ground for the conjecture than my private fancy. But from
the same major a stronger consequence will follow if it be
backed with the testimony of that learned knight, Sir Henry
Spelman, in those tomes (for which whole Christendom stands
indebted to him as well as England) concerning the English
councils; and besides him you may, if you please, at leisure see
what William Lindwood will afford you to this purpose, both
* Both Bale and Pits say there was οἵ the two was the author. [See Tan-
writ by G. Parker a book bearing that ner’s Bibliotheca. 7
title ; so that it seems not clear whether
OF THE HOLY COMMUNION. 259
in his collection and his comment of the provincial constitu- CHAP.
tion; neither of which I have at present by me, or the oppor- aes
tunity of inspection. It would be needless to tell you the In-
structions were calculated to serve indifferently for the whole
nation, but transcribed for the meridian of the Worcester
diocese, since it were but to forestal your observation, which,
that I prevent not, my former conscience checks me, and
makes me blush at this uncivil, though dutiful, information ;
which, as I cannot but account useless, when I consider your
own judgment, so it is but the pledge of my integrity and
readiness to serve both yourself and the public.
‘Ye shulle stonde up & bydde your bedys in the worshepe
of our Lord Jhesu Christ, and His moder Saint Marye, and
of all the holy company of heaven, ye shulle also bydde for
the stat of holy Cherche, for the pope of Rome and his car-
dinalis ; for the patriarch of Jerusalem, for the Holy Lond,
and for the holy croys, that Jhesu Crist sendeth it out of
hednet mennys honde into Cristinmennys hond. Ye shulle
bydde for the erchebyscop of Canturbury, for the byscop of
Worssetre our ghostly fader and all oder biscopis. Ye shall
bydde for abbotis, for prioris, for moonks, for chanouns, for
freris, for ancris, for heremytis, and for all religiouus. Ye
shulle bydde for all the prestys and cleerks that heerinne servit
and havyty servit. Ye shulle bydde for the pees of the lond,
that Jhesu Crist holdit that it is, and send it there it nys.
Ye shulle bydde for the king of Engeland, for the quene,
and for all here childryne, for the prince, for dukes, for
yerles, for baronnis, and for the knycts of this lond, and for
all her good consaile, and her tru servantis. Ye shulle bydde
for tham that the stat of holy Cherche and of this lond"
well mentanid. Ye shulle bydde for the wedering and the
cornis, and for the frutys that beet icast on herde and on
erthe growing, and for alle the trewe erthe tylyaris, that God
send swic wedering fro hevene to erthe that it be Him to
convening, and mankind to help of lif and sanation of howre
sawlys. Ye shulle bydde for the persown of this:Cherche,
and for all his parischoners that ben heer, other elles war in
lond, other in water, that our Lord Jhesu Crist tham shilde
Ὁ i.e. heathen. Transcriptoris con- ἃ Videtur deesse, ‘ be.’
jectanea. [note t to note ἢ. p. 262.
260 THE ORDER FOR THE ADMINISTRATION
CHAP. and warde from alle misaventuris, and grant tham part of
alle the bedys and good dedys that me deed in holy Churche.
Ye shulle bydde for them that in gwood wayes beet ywent,
other wendyt, other thenkit to wenthe heer sennys to bote,
that our Lord Jhesu Crist ward and shilde* from alle misa-
ventryes, and gront them so go on and comen that it be Hym
to worship and hamY in remission of here sinnys, for tham and
for oos and alle Cristine folk. Pater noster. Deus miserea-
tur nostri, &c. Kirie eleeson, Christe eleeson, Kirie eleeson.
Pater noster, § ne nos. Ostende nobis Domine m. & sal. Sacer-
dotes tui induantur justitia & Sancti tui. Domine salvum fac
regem & exaudi nos. Salvos fac servos. Salvum fac per gra-
tiam Sancti Spiritus tuorum* populum, &§c. Domine fiat pax
in vert. t.2 Domine exaudi orationem meam & clamorem. Do-
minus vobiscum. Oremus. Domine qui charitatis dona cordi-
bus fidelium infundis, da famulis & famulabus tuis pro quibus
tuam deprecamur clementiam, salutem mentis & corporis ut te
tota virtute diligant & que tibi placita sunt tota dilectione per-
ficant, & pacem” tuam nostris concede temporibus per Christum
Dominum nostrum.
“'Tunc conversus ad populum dicat sacerdos, (sed quidam
dicunt sic hic, Dominus vobiscum.) Oremus. Lcclesie tue
gquesumus Domine preces placatus admitie ut destituta adver-
sitatibus & erroribus universis secure tibi serviat libera.
“ Omnipotens sempiterne Deus qui facis mirabilia magna, pre-
tende super famulos tuos pontifices nostros & super cunctas
congregationes illis commissas spiritum gratie salutaris & ut
in veritate tibi complaceant ὃς perpetuum eis rorem tue benedic-
tionis infunde. Deus a quo sancta desideria & recta consilia
gusta sunt opera, da servis tuis illam quam mundus dare non
potest pacem, ut & corda nosira & corpora mandatis tuis dedita
& hostium sublata formidine tempora sint tua protectione tran-
guilla per Dominum nostrum Jesum Cristum.
“ Also ye shulle bydde for the gwode man and the cued
wife, that the charite hid brought to pay, and for tham that
it first vooden® and lengest holden. Ye shulle bydde for
tham that this Cherche honour with book, with bell, with
westiments, with twayte‘, oder with lyght, oder with eny oder
* Deest ‘them’ ni fallor. b> Abundant in autographo.
Υ Forsan legendum ‘ having.’ ¢ Fors ‘ vowen.’
* Forte, ‘ tuum.’ 4 Quzenam vox ista?
* Virtute tua, &c.
OF THE HOLY COMMUNION. 261
ournaments to roof, oder to ground with londe, oder with CHAP.
rent wherethrough God and our Lady, and all halhen® of
hevene beth the fairer inservit her, oder elliswar. Ye shulle
bydd for all thilk that bet in good lyve that God therein
tham holde long, and for thilk that bet in evele lyve oder in
dedlicke senne ybond, that our Lord Jhesu Crist tham out-
bring and give tham sure‘ grace here har sennes bote. Ye
shulle bydde that for thilke that to God and holy Cherche
trouly tethegenthe that God ham wite and warde fro alle mis-
auntre, and for alle thilk evil tethength that God ham give
grace of amendment that hij? ne falle not into the grete sen-
tence. Ye shulle bydde for alle the seake of this parische that
our Lord hem give swic heele that it be ham to convenient,
and hem to help of body and of soul, for ham and for us and
for alle Cristmen and wymen pour charite'. Pater noster.
“ Deinde vertat se sacerdos & dicat Psalmum Levavi oculos m.
Et ne nos. Salvos fac servos tuos ; & Mitte Domine auxilium.
Esto eis Domine turris. Domine exaudi Orat. Dominus vobiscum.
Oremus. Deus qui charitatis dona per gratiam Sancti Spiritus
tuorum cordibus fidelium infundis, da famulis & famulabus tuis
pro quibus tuam deprecamur clementiam, salutem mentis & cor-
poris, ut te tota virtute diligant & que tibi placita sunt tota
dilectione perfict*.
* In lingua materna conversus ad populum dicat. Ye shulle
kneelen down and bydde for fader sowl, for moder sawle, for
God-fader sawle, for God-moder sawle, for children sawles, and
for alle the sawlys of our bredryn and soosters sawles, and alle
the sawles that we bet in dette for the bydde for, and for all
the sawles that beet in purgatory, that God ham brenge the
radyr out of har peynys there the byseechying of our bone.
339 Ye shulle bydde for alle the sawlys hwos bonys rest in this
place, oder eny oder holy place, for alle sawlys hwos men-
dedays' beet yholde in this Cherch, oder eny oder by the
year.
“ Deinde revertat se & dicat Psalmum. De profundis. Kyrie
eleeson, Christe eleeson, Kyrie Eleeson. Pater noster. Et ne
nos. Requiem eternam. A porta inferni. Credo videre.
Dominus vobiscum. Oremus.
© Holies, i. 6. saints. 1 Fors. Pour charite, Pater Noster..
Swic. i. 6. such. ‘ Of your charity a Pater Noster.’
* Tithenth. k Leg. ‘ perficiant.’
h They. ' Maundy-dayes.
CHAP.
262 THE ORDER FOR THE ADMINISTRATION
“Absolve quesumus Domine animas famulorum famularumque
tuarum fratrum nostrorum sororum parochianorum & omnium
fidelium defunctorum ab omni vineulo delictorum ut in resur-
rexionis gloria inter sanctos & electos tuos resuscitart respirent.
2. Misere™ quesumus Domine animabus famulorum famularum-
que tuarum pro quibus supplicandi debitores sumus et animabus
omnium parentum nostrorum ac henefactorum ut pro beneficiis
gue nobis largiti sunt in terris, premia eterna consequantur in
celis. Fidelium Deus omnium per™ benedicite Dominus Deus
nos custodiat & ab omni malo defendat & ad vitam eternam
perducat. Amen.
“ Dies festi°.
“Cum secundum sacros canones tempora feriandi in missis
sunt laicis intimanda venerabilis in Christo Pater et Dominus
Simon Dei gratia Cant. archiepiscopus de fratrum suorum
Cant. Ecclesia suffraganeorum dies festos quibus ad univer-
sis popularium operibus & rei publice utilitatibus, per suam
Cant. provinciam abstinendum fuerit nobis per suos literas
patentes publicandi distinctius injungendo mandavit. In primis
videlicet sacrum diem dominicum ab hora diei Sabbati vesper-
tina incoandum, non ante ipsam horam preveniendo, ne Judaice
professionis participes videamur, quod in festis suas vigilias
habentibus observetur. Item festa Nativitatis Domini, Sanctt
Stephani, S. Johannis Evangeliste, Innocentium, Thome Mar,
Circumcisionis, Epiphanie, Purificationis S. Marie, 5. Ma-
thie Apostoli, Annunciationis S. Marie, Parasceves Pas-
chatis cum tribus diebus sequentibus, S. Marci Evangeliste,
Apostolorum Philippi & Jacobi, Inventionis S. Crucis, Ascen-
sionis, Pentecost cum tribus diebus sequentibus, Corpus Christi,
Augustini Anglorum Apostoli, Nativitatis 5. Johannis Baptiste,
Apostolorum Petri et Pauli, Translationis Thome Mar. 8.
Marie Magdalene, 5. Jacobi, Assumptionis S. Marie, 8.
Laureniu, 5. Bartholomei, Nativitatis S. Marie, Exaltationis
S. Crucis, Mathei Apostoli, Michaelis Archangeli, Luce
Evangeliste, Simeonis & Jude, Omnium Sanctorum, Andree,
Nicholai, Conceptionis S. Marie, 5. Thome Apostoli, Dedi-
cationis Ecclesie & Sanctorum quorum honori aoe Ee-
clesie dedicantur.”’
m™ Leg. ‘ Miserere.’ n Locus corruptus. ° A rubric.
OF THE HOLY COMMUNION. 263
Having beheld the reformation of the form, it will not be CHAP.
amiss to look into the practice. This upon my best inquiry
all along the days of Edward VI. and Queen Elizabeth, is
exhibited by only six authors. Two archbishops, Parker and
Sands; four bishops, Gardner, Latimer, Jewel, and Andrewes.
In all these I observe it interveneth betwixt the text de-
livered and the sermon, Archbishop Parker only excepted,
who concludeth his sermon with it. I observe also in them
all, that it is terminated in the Lord’s Prayer or Pater Noster,
for which reason it was styled Bidding of Beads, beads and
pater nosters being then relatives. Lastly, I observe in
every of them some variation, more or less, as occasion is
administered, not only from the precise words, but even con-
tents of this form. And from hence I infer that the In-
junctions both of Edward VI. and Queen Elizabeth, being
framed before any reformed liturgy was by law established,
did not bind preachers so strictly to the precise words of that
form when the service was rendered in English, as when in
Latin, for it is not presumable those eminent men would
have assumed such a liberty to vary the expression and
enlarge in some other matters, had not they understood
the Church’s dispensation therein. But there were after-
ward some overforward to abuse this liberty, and minding the
interest of their own principles, took the boldness to omit
the main “ who could be content to pray for King James of
England, France, and Ireland, defender of the faith, but as
for supreme governor in all causes and over all persons (as
well ecclesiastical as civil) they passed that over in silence?P,”
as that very king hath it, who thereupon reinforced the form
by the canon afore specified. As for the late practical change
of exhortation “let us pray,” into invocation, “we pray,”
in my weak apprehension it is but the very same in effect
and operation, and neither to be justly quarrelled at, es-
pecially when the Lord’s Prayer (which κεφαλαιωδῶς, sum-
marily comprehendeth all we can ask) is the close to both.
Having discoursed the practice of our Church, it will not
be amiss to examine that of the primitive Church, and the
rather because many have been of that opinion, that no-
prayer before the sermon was used in those times. Counter
P Conference at Hampton Court, 2nd day.
264 THE ORDER FOR THE ADMINISTRATION
CHAP. to which, several authorities may be opposed‘; ti yevour’ ἂν
Pe ναι. ὄφελος ὁμιλίας, ὅταν εὐχὴ μὴ ἢ συνεζευγμένη ; πρότερον εὐχὴ
καὶ τότε λόγος : “what good can a sermon do which is not ac-
companied with prayer? the prayer first, and then the ser-
mon,” so Chrysostom ; Augustine not unlike, who thinks it
fit, ut pastor orando pro se, ac pro illis quos est allocuturus, sit
orator, antequam dictor ; ‘that the preacher praying for him-
self and those he is to speak to, be first an entreater before
a teacher.” A thing so clear as Ferrarius summeth up the
contents of his eighth chapter, lib. i., in these words : preces
ad Deum concioni semper antecessisse, “ that prayers to God
always preceded the sermon ;” and ends that chapter with St.
Ambrose’s formula, Obsecro Domino et suppliciter rogo, δ᾽.
“‘Give unto me, Ὁ Lord, I humbly pray and beseech Thee,
sober knowledge which may edify ; give unto me eloquence,
prudent, and meek, which knoweth not what pride is, nor to
boast above others my brethren. Put into my mouth the
word of consolation, edification, and exhortation by Thy Holy.
Spirit, that I may be able to persuade the good still to im-
prove, and with the power of Thy word and mine own exam-
ple recal such as go astray to the rule of Thy uprightness.
Let the words which Thou shalt grant unto Thy servant be
as sharp arrows and burning darts, which may penetrate and
inflame the hearts of the hearers with the fear and love of
Thee.” So the Ambrosian office in Ferrarius. And as the
preacher invocated God’s blessing upon the word he was to
deliver, so did the people also for him who was to instruct 174
them, which Mr. Thorndike conceives to be intended in that
form of the people’s re-saluting the priest, “and with thy
spirit,” which was used also at his going up into the pulpit.
Whether or not this rite had any reference to such an intent,
I will not, nor need I contend, having so convincing and
satisfactory authority out of St. Chrysostom, who mentioneth
the deacon crying out δεηθῶμεν ὑπὲρ τοῦ ἐπισκόπου ἵνα
ὀρθοτομῇ τὸν λόγον τῆς ἀληθείας" : “let us pray for the bishop
that he may rightly divide the word of truth among us.”
Nor is it much dissonant what is delivered as the practice in
our Church before the Reformation to have been spoken to
δ De incomprehensibili Dei natura. τ De Prophet. Obscur. Hom. ii.
ill. De Doctrina Christiana,
CO αν νου. μνω μος νὰν...
δα μα. ὦ “ἀμ,
re λό, ὦ
OF THE HOLY COMMUNION. 265
the preacher, about to ascend the pulpit: “the Lord be in CHAP.
your heart, and in your mind, and mouth, to pronounce and
shew forth His most blessed gospel.”
In the Apostolical age the extraordinary effuvium and
outgoing of God’s Spirit governed all, both in prayer and
preaching ; nothing was premeditated, but all performed as
the Spirit at that instant suggested, according to the measure
of their gifts, and for trial of those gifts it was permitted by
the Apostle for the faithful at their holy meetings, to speak,
prophesy, and expound one after another. “For ye may,”
saith he, “all prophesy one by one, that all may learn and all
may exhort.” Nor was this custom peculiar only to the
Apostolic Church, but derived lower to succeeding times. So
Clemens in his Constitutions, παρακαλευτώσαν οἱ πρεσβύτεροι
τὸν λαὸν, ὁ καθεὶς αὐτῶν, ἀλλὰ μὴ ἄπαντες, Kal τελευταῖος
πάντων ὁ ἐπίσκοπος : “let the priests every one by himself,
not altogether, and the bishop in the last place instruct the
people.” And in several homilies of Chrysostom the same
practice is observed by others. To this custom perhaps the
fathers of the council of Laodicea had an eye, when they
spake of homilies, of bishops in the plural number, μετὰ τὰς
ὁμιλίας ἐπισκόπων, whereof anon.
As for the materials of the primitive homilies, it is rare to
find any thing polemic in them, and where it occurreth, the
controversy is about matters fundamental: faith and the
principles of a holy life are the main they inculcate, declin-
ing nice, thorny, and unedifying disputes. Thrice happy
were this nation would our ministers conform to that good
old way, and indeed to the excellent direction of that learned
prince, who ordered, “ that no preacher of what title soever,
under the degree of a bishop or dean, at the least, do pre-
sume to preach in any popular auditory, the deep points of
predestination, election, reprobation, or of the universality,
efficacy, resistibility or irresistibility of God’s grace, but rather
leave those themes to be handled by learned men, and that
modestly and moderately by use and application rather than
by way of positive doctrine, as being fitter for schools and
universities than for simple auditories*.”
M After the sermon.| Between the sermon and the offertory
5 King James’s directions.
266 THE ORDER FOR THE ADMINISTRATION
CHAP. several things intervene, according to the primitive mode;
which, though of peculiar relation to those times, may yet
reasonably expect the civility of a mention here; and because
they seem to be summed up almost altogether in one canon
of the council of Laodicea‘, I shall first give you the canon
itself entire, and then parcel it out into considerations apart ;
the canon is this: rept τοῦ δεῖν ἰδίᾳ πρῶτον μετὰ τὰς ὁμιλίας
τῶν ἐπισκόπων, καὶ τῶν κατηχουμένων εὐχὴν ἐπιτελεῖσθαι, καὶ
μετὰ τὸ ἐξελθεῖν τοὺς κατηχουμένους, τῶν ἐν μετανοίᾳ τὴν εὐχὴν
γίνεσθαι, καὶ τούτων προσελθόντων ὑπὸ χεῖρα καὶ ὑποχωρησάν-
των, οὕτως τὰς εὐχὰς τῶν πιστῶν γίνεσθαι τρεῖς" μίαν μὲν, τὴν
πρώτην, διὰ σιωπῆς, τὴν δὲ δευτέραν καὶ τρίτην διὰ προσφωνή-
σεως πληροῦσθαι, Ei’ οὕτως τὴν εἰρήνην δίδοσθαι, καὶ οὕτω τὴν
ἁγίαν προσφορὰν ἐπιτελεῖσθαι: i.e. “ it is thought fit that by
themselves and apart first after the homilies of the bishops the |
prayer for the catechumens be performed, and when the cate- |
chumens are departed, then the prayer for the penitents be
made, and these having been under imposition of hands and
gone away, the prayers of the faithful. So three prayers to
be made, the first in a low voice, the second and third by the
deacons speaking to them, and then the kiss of peace to be
given, and so the holy oblation to succeed.”
In these words I observe, first, that these prayers were to 175
be ἰδίᾳ, “ apart,’”’ and every one by itself; secondly, that the
prayers for the catechumens began the service, which is
demonstrable out of Clemens’ Constitutions", where it is
ordered, that before this prayer, the deacon standing upon
some place or advantage, should proclaim μήτις τῶν ἀπίστων,
μήτις τῶν ἀκροωμένων, 1. 6. “away infidels, away hearers :”
Kal ἡσυχίας γενομένης λεγέτω, εὔξασθε οἱ κατηχούμενοι, 1. 6.
“then silence being made, let him say, Pray ye catechu-
mens ;” where by the way I note, a manifest difference is
put between “ hearers and catechumens,”’ as shall be farther
illustrated against the common opinion, when I come to treat
of Confirmation, out of the first council of Nice and the
fourth of Carthage. What is intended by this εὐχὴ κατη-
χουμένων, whether the prayer of the catechumens for them-
selves, or that of the faithful for them, I am not able to de-
termine. But assuredly both they had, and if not the very
t Can. 19. u L. 8. c. 5 and 6.
OF THE HOLY COMMUNION. - 267
same here intended, yet of near alliance to it, as is to be CHAP.
found in Chrysostom’s second of his seven genuine homilies
(for the rest are mere impostures) upon the second to the
Corinthians. And these prayers of St. Chrysostom agree
almost word for word with the form mentioned in Clemens’s
Constitutions, which excellent piece, though I dare not father
it upon so early an author, and must acknowledge that
the legerdemain and traces of some false hand are visible
enough in some parts thereof, yet am I convinced that it
containeth many considerable monuments of the most ancient
customs, and that the genuine part of it may worthily derive
itself from the first three centuries after Christ. The prayers
cited in Chrysostom are to this effect: Ὃ διάκονος λέγει,
Στῶμεν καλῶς" ὑπὲρ TOV κατηχουμένων ἐκτενῶς δεηθῶμεν" iva
ὁ πανελεήμων καὶ οἰκτίρμων θεὸς, &c.: i. 6. “The deacon
pronounceth, Let us stand up with reverence, let us pray
earnestly for the catechumens. That the most merciful God
would hear their prayers, would open the eyes of their hearts
that they may hear such things as the eye never saw, the ear
never heard, nor can it enter into the heart of man to con-
ceive. That He would instil into them the word of truth,
would sow His fear in them, and establish His faith in their
minds. That He would reveal unto them the gospel of righte-
ousness, and give them a mind divinely inspired, a prudent
understanding, and a virtuous conversation, always to mind,
always to regard what belongs to Him, and to meditate upon
His law day and night. Let us pray yet more ardently for
them. That God would deliver them from whatsoever is vile or
inconvenient, from all diabolical works, and the circumven-
tions of the adversary. That He would at length in due time
bring them to the laver of regeneration, and remission of
sins. That He would all along their whole lives, bless their
goings out and comings in, their houses, and families. That
He would add increase to them, and instruct them until they
come to a perfect stature of wisdom. And that He would
direct all their purposes to their own benefit.” This said,
the deacon commands them to rise, having laid prostrate all
along before, and bids them also to pray for themselves, he
dictating to them thus: “ Pray to God ye catechumens, for
His Angel of peace, that all your purposes may have a peace-
268 THE ORDER FOR THE ADMINISTRATION
ie as able effect, that this day and all the rest of your lives may
———— end in peace; pray especially, which is profitable and becom-
ing, and the chief of all blessings, that you may be made
perfect Christians, and so commend yourselves to the ever-
lasting God, and Jesus Christ.” After this they are com-
manded to bow down their heads, to receive the blessing, all
the congregation crying aloud, Amen. These prayers, being
so declarative of the ancient forms in this particular, I could
not well contract into fewer words without prejudice to my
present purpose.
Thirdly, from this canon (for to that I must return) I fur-
ther collect, that these catechumens, their prayers and bless-
ings once past, were to depart the assembly. But did the
Communion service commence upon their despatch? This 176
canon says clearly, no, for μετὰ τὸ ἐξελθεῖν τοὺς κατηχουμέν-
ous, “after they were sent away,” the penitents’ turn was
next, and so the Communion service not to begin until they
were dismissed also, wherein there is an evident diversity be-
tween the Greek Church, as it was now, and as it was in
Gregory Neocesariensis’s time, as shall be demonstrated
when I come to the office of Commination. But a far greater
between it and the Latin. For with these two mentioned |
here, I observe no less than three dismissions in the Greek
Church before the celebration of the Eucharist, whereas the
Latins had but one. The first was, as I cited out of Clemens,
that of the infidels and hearers, and I conceive it was conse-
quent to their exclusion, what Chrysostom* tells us of the
deacon thundering out ἐπυγινώσκετε ἀλλήλους, i. 6. “look
well to yourselves,” μήτις τῶν ἀλλοφύλων ἀναμέμικται, “ lest
any infidels, Jews, or strangers to your religion, be among
you.” Now catechumens were not properly either hearers or
infidels ; not hearers, as shall be demonstrated afterwards ;
not infidels, because they were catechised and instructed in
the principles of the true religion, and so were moving to-
wards Christianity : upon which very account, in the Latin
service, they were considered single and apart from infidels.
For infidels God was invocated ut eos convertat ad fidem’, “for
their conversion ;”’ for catechumens, ut eis desiderium regene-
rationis inspiret, “that He would inspire them with a desire
* Chrysost. advers. Jud. y Augustin. Epist. Vitali. 107.
OF THE HOLY COMMUNION. 269
of baptism.” The second dismission was this of catechu- CHAP.
mens. The third that of the penitents, and at their sending
away, I conceive, it was that the deacon usually cried out,
τὰ ὥγια τοῖς ἁγίοις“, “holy things for holy persons.” Pro-
bable also it is, that the energumeni, persons distracted, or
possessed with unclean spirits, had their mittimus with these
penitents. Learned Mr. Thorndike* seems to add another
dismission, viz. of such “believers as were present at the
prayers of the congregation for all states, and did not intend
to communicate.” This he inferreth out of a passage of the
Constitutions, the words these, of τὴν πρώτην εὐχὴν εὐχόμενοι
προέλθετε, “ you that pray the first prayer depart.” But
πρώτη εὐχὴ, “ the first prayer,’ cannot in that place signify
that for all states. For in that very chapter after these
words, follow the ancient order of the Communion service,
and towards the latter end of it, the prayer for all states, so
that this dismission must be despatched before the prayer for
all states. Yet true it is according to the primitive rules, no
man. of the faithful people might stay behind and not com-
municate upon pain of excommunication, πάντας τοὺς εἰσιόν-
Tas πιστοὺς, μὴ παραμένοντας δὲ TH προσευχῇ καὶ TH ἁγίᾳ pe-
ταλήψει, ἀχορίζεσθαι χρὴ, saith the Apostolical canon. “ Let
every faithful man that comes into the Church and continu-
eth not in prayer and participation of the blessed mysteries,
be excommunicated.” And to the same effect is the second
canon of the council of Antioch. This notwithstanding, for
matter of fact, clear it is, all did not conform, St. Chrysos-
tom” reproving some upon that very score πῶς ἔμεινας, Kal
ov μετέχεις τῆς τραπέζης : “why stayest thou behind, and dost
not communicate?” But as for persons who were in συστά-
oe, and serving out the last years of their ecclesiastical cen-
sure, these were permitted to remain with the faithful, as
shall be made evident when I come to discourse of them in
the Commination office.
Now (that I may declare the difference I mentioned be-
fore) for these three dismissions, the Latin Church had only
one, called missa catechumenorum, “the dismission of the
catechumens,” not because she had not those several sorts of
* Chrysost. in Hebr. xvii. semb., p. 340.
8. The Service of God at Relig. As- > [Hom. 111. in Eph, i.]
270 THE ORDER FOR THE ADMINISTRATION
CHAP. hearers, penitents, and energumens: but becatise the cate-
Y'— chumens were far more numerous, and so their dismission
gave denomination to all.
Fourthly, it is to be noted that of these prayers, the first
was διὰ σιωπῆς, “silently,” the other two διὰ προσφωνήσεως,
“by allocution :” that which was διὰ. σιωπῆς, was performed
either μυστικῶς, as they usually called it, “in a lower voice,”
or by the faithful praying to themselves, and so Clemens
gives the rule for this very prayer. The hearers and unbe-
lievers being sent away, καὶ ἡσυχίας γενομένης λεγέτω" εὔξασθε 177
οἱ κατηχούμενοι, καὶ ππάντες οἱ πιστοὶ κατὰ διάνοιαν ὑπὲρ αὐτῶν
προσευχέσθωσαν, λέγοντες, Κύριε ἔλέησον : “and silence being
made, let the deacon say, Pray ye catechumens, and let all
the faithful pray mentally for them thus, Lord have mercy.”
As for προσφώνησις, or “ allocution,” it must be understood,
that anciently that part of the service which was most pro- —
perly common prayer, was peculiarly assigned to the deacon
to dictate, communis oratio voce diaconi indicitur’, “ common
prayer is dictated by the mouth of the deacon :” ἐκ τοῦ dp-
βωνος, “out of the pulpit,” or ἐφ᾽ ὑψηλοῦ τινος, standing
upon some advanced place, (as the Constitutions have it,) his
manner was not only to instruct the people what they were
to do upon religious occasions, as when to attend, when to
pray, when to bow their heads to the benediction, when to
stand upright, when and who to depart, but also to call upon
them to pray in such manner and form as he dictated to
them, as is evident by that prayer for the catechumens lately
cited out of St. Chrysostom, where the deacon all along pre-
miseth every particular of that prayer.
The first thing observable from the canon is, the kiss of
peace, for that is meant by the word εἰρήνη, whereof before.
The last is, ὥγιω προσφορὰ, i. 6. “the second oblation,”
which is the next thing offereth itself in our service, and is
called the offertory.
The offertory.| The whole action of the sacred Commu-wN
nion is elemented of nothing but sacrifices and oblations. So
in our Church, so in the Apostolic, which should be the grand
exemplar to all; and though our Church varieth somewhat in
the mode, from the first original, yet in the substance her
° Aug. Epist. Januario 119. [lv. ο. 34.]
a a δ ΝδυδδδΝι
OF THE HOLY COMMUNION. 271
practice is conformable. These sacrifices and oblations we CHAP.
may cast into four partitions, and find them all in the pri-
mitive, and in our service. I shall name them all, but insist
only upon the first, as incident to my present purpose. The
first is the bringing of our gifts to the Altar, that is, the
species and elements of the sacred symbols, and withal some
overplus, according to our abilities, for relief of the poor.
And this eleemosynary offering is a sacrifice, so called, Phil.
iv. 18, and Heb. xiii. 16, and declared to be “ well pleasing
to God;” pleasing to God, though extended to the poor:
these have a warrant of attorney from God Himself to receive 1 Cor. 16.2.
our alms. “ He that hath pity on the poor, lendeth to the
Lord,” Prov. xix. 17. So that when we come together to
break bread, in the Scripture notion, that is, to communi-
cate, we must break it to the hungry, to God Himself in his
poor members, as ever we expect a share in that last Venite,
“Come ye blessed,” &c. These acts of mercy being only set
down as the reason of that Venite, “Come ye blessed,” &c.,
“for 1 was an hungry, and ye gave Me to eat,” &c. Matt.
xxv. 35.
The second sacrifice is the consecration of the elements,
and presenting them up to God by the prayers of the minister
and congregation, whereby they become that Sacrament for
which they are set apart and deputed. |
_ The third is the sacrifice of praises and prayers ab God,
which are styled sacrifices, Ps. 1. 23, and cxli. 2, Heb. νυ. 7,
and xiii. 15. _
The fourth is the oblation of ourselves, of our souls and
bodies, θυσίαν ζῶσαν, “ a living, holy, and reasonable sacri-
fice,’ Rom. xii. 1. Now to restrain my discourse, as I pro-
mised, to the sacrifice of alms-deeds, it will be necessary to
take notice of the Apostolic and primitive practice in this con-
cernment, and thereby to observe the agreeableness of our own
rule with it. First then, we are not ignorant, I hope, that the
Apostolic custom of communicating was at their agape’s and
love-feasts. These feasts were a joint and liberal collation of
all the assembly, every man contributing ὅτε ἄν εὐοδῶται, “ as
God hath blessed him,” the rich for the poor. Out of the
offerings brought, so much as was thought convenient for the
Sacrament was taken by the party who officiated, and the
272 THE ORDER FOR THE ADMINISTRATION
cane remains were deputed both for the refreshment of the con- 178
— gregation, and also for relief of the poor: and these obla-
tions were by the Apostle’s constitution to be set apart, κατὰ
μίαν σαββάτων, “every Lord’s day.” Of these feasts St.
Jude in his epistle makes mention, speaking of spots in the
Christian love-feasts, and not long after him, Ignatius‘, οὐκ
ἐξόν ἐστιν χωρὶς τοῦ ἐπισκόπου ἀγάπην ποιεῖν : “it is not
suffered to celebrate the agape without leave from the
bishop.” Of the mode Tertullian® is most express, modicam
unusquisque stipem menstrua die, vel cum velit, et si modo
possit, apponit. Hec quasi deposita pietatis sunt: inde non
epulis, nec potaculis, nec ingratis voratrinis dispensatur, sed
egenis alendis humandisque, et pueris puellisque re ac parenti-
bus destitutis, etateque domitis senibus, item naufragis, et si
qui in metallis, et si qui in insulis vel in custodiis duntaxat ex
causa Dei, fiunt : ‘some little modicum or portion of contri-
bution, every man once a month or oftener, if he can, and
will, layeth aside for this purpose. These collations are the
pledges of piety: nor are they disposed to the satisfying of
our gluttonous appetites, but for the relief or burial of the
poor or orphans, or aged or shipwrecked persons, or for the
maintenance of such as suffer imprisonment or exile for the
cause of Christ.” But abuses of excess having crept into
these feasts, the junketings, comessations, and mealing
together were soon laid aside; and where they were so,
though the Sacrament had nothing but of religious import,
yet the eleemosynary oblations still continued. For Justin
Martyr‘, rendering the practice of his time, tells us, of εὐπο-
ροῦντες καὶ βουλόμενοι κατὰ προαίρεσιν ἕκαστος THY ἑαυτοῦ ὃ
βούλεται δίδωσι: καὶ τὸ συλλεγόμενον παρὰ τῷ προεστῶτι ἀπο-
τίθεται, καὶ αὐτὸς ἐπικουρεῖ ὀρφανοῖς, καὶ χήραις, καὶ τοῖς διὰ
νόσον ἤ διὰ ἄλλην αἰτίαν λειπομένοις, καὶ τοῖς ἐν δέσμοις οὖσι,
καὶ τοῖς παρεπιδήμοις οὖσι ζένοις : “they that are well to
pass, if they are so disposed, every man as he pleaseth, of-
fereth somewhat of that he hath; and this collection is de-
posited with the chief president, who therewith relieveth
orphans, widows, such as are sick, or in want upon the like
cause, such also as are in prison, or travellers which come
from far countries :” and to this usage I conceive Clemens
ὁ Epist. ad Smyrnzos. * Apologet. c. 39. f Apologet. 2.
OF THE HOLY COMMUNION. 273
Alexandrinus® had an eye, where he said many resorted to Cnet
hear the word of God, κοινωνικοὺς τῶν ἐπιτηδείων μαθόντες
τοὺς καθωσιωμένους τῷ Χριστῷ, “knowing that Christians
communicated to the needy things necessary.” ΤῸ the same
effect St. Cyprian, “thou art rich and wealthy, and dost
thou believe thou canst rightly celebrate the Lord’s Supper,
who dost not mind the poor man’s box, who appearest in the
Lord’s house empty, without the sacrifice of alms-deeds, nay,
who takest thy share of that sacrifice which the poor man
himself offered.” Not to trouble you with multiplying more
authorities in so clear a matter, it may suffice once for all to
remind you, that upon this very account the sacred mysteries
gained in the primitive Church so frequently to be called τὰ
ἅγια δῶρα, “the sacred gifts,” or “offerings.” But though.
alms-giving be a necessary duty, yet doth not God accept it
from all, but in these oblations He respects the men, not the
gifts; there are some Cains, of whose sacrifices He will none,
and therefore in the primitive Church, such persons as had
misdemeaned themselves, or scandalized religion, St. Cyprian!
positively orders, prohibeantur afferre, “let them be kept
back from offering;” so also for such as harboured malice
against their brethren, the council of Carthage* ordained,
neque im sacrario, neque in Gazophylacio, recipiantur eorum
oblationes, “ that their offerings should be accepted of, neither
at the Altar, nor in the Church treasury.” Now although
the elements of bread and wine are provided by an establish-
ment of our Church, differing from the ancient custom, yet
can there be no reason shewed why we should proscribe and
cast away that most necessary sacrifice of alms; which
though at first introduced as concomitant with the former,
yet hath sufficient interest in religion to entitle itself to a
place in the course of the grand sacrifice, and the Church
hath very fitly assigned it this place, as preambulatory to the
179 prayers ensuing, it being properly styled by St. Chrysostoml,
πτερὸν τῆς εὐχῆς, ‘the wing of prayer,” upon which wing the
| prayers of Cornelius ascended up into heaven, Acts x. 2.
| As to the sentences of this offertory, they which differ in the
LO gE A SS 3
8 Stromat., lib. i. k IV. Can. 93.
" Cyprian. de Opere et Eleemosynis. ' Chrysost. de Jejun.
i Cypr. Ep. ad Clerum. 16,
ῤ
ἱ L’ ESTRANGE. 1,
274 THE ORDER FOR THE ADMINISTRATION
ΟἾΔΕ, Scottish service from ours, are taken out of Bishop Andrewes’
notes upon the Book of Common Prayer.
Who goeth a warfare.| This with the four succeeding sen- 0
tences, 7, 8, 9, 10, have a peculiar reference to the ministry ;
by which plain it is that our Church mtended a double
offering ; one eleemosynary alms, for the poor; another ob-
latory, for the maintenance of the clergy. In the earliest
times of Christianity, such spontaneous oblations were the
only income of the Church, with no other alimony did the
ministry subsist. This collection was first weekly, 1 Cor.
xvi. 2; next, in flux of time, and in the African Church”, °
menstrua die, “once a month.” The depository and trustee of
these offerings was, in chief, the bishop, who had τῶν τῆς
ἐκκλησίας πραγμάτων ἐξουσίαν", “the power over affairs of
the Church,” to dispose them, μετὰ γνῶμης τῶν πρεσβυτέρων
ἤ διακονῶν, “with the consent of the presbyters and dea-
cons.” The employment of these mensurne divisiones°®, or
“monthly dividends,” was quadripartite. One portion to
the bishop, whence St. Cyprian speaketh often, de quantitate
sua propria, “ of his own proper share.” Another to the in-
ferior clergy, who, not the people who offered, as Mr. Selden?
hath mistaken, were therefore called sportulantes fratres4,
“brethren of the dole.’ The third was for sacred utensils,
and reparation of God’s house. And the last for the relief of
the poor, strangers, prisoners, and the like, as hath been said
before. And though Christian princes restored, in after-
times, to God His own, and endowed the Church with tithes,
yet did not these oblations cease thereupon ; that had been
a favour with a mischief, these offerings advancing an eccle-
siastical intrade, far exceeding the decimal avails, as appear-
eth by St. Cyprian. No, all along, oblations, both spontaneous,
and such as custom hath established, continued together with
tithes, even unto our days, which some of the reverend
clergy find to be a woeful truth. Is it not so? when, having
lost the benefit by a long disuse, they still groan under the
burden it hath laid upon them. For upon this very account,
consideration being anciently had to the great harvest such
™ Tertullian, ubi supra. P Hist. of Tithes, c. 4.
« Synod. Antiochen, 25. * Cyprian, Epist. 66.
® Cyprian, Epist. 34: id. Epist. 36.
et ae ee
OF THE HOLY COMMUNION. 275
oblations did then in some parts annually import, some CHAP.
livings were estimated in the king’s books at a rate so high, bes
as, now those wonted oblations are withdrawn, amount to
the utmost value of them, to the great grievance of the in-
cumbent, who is to answer his first-fruits and other payments
to the exchequer at that great proportion. Again, to mani-
fest that the clergy hath not totally lost their interest in
these oblations, insignificant it is not, that when a parsonage
is demised entire, the lessee, even in these our days, doth
covenant to receive all obventions, oblations, &c.
P The churchwardens or some other.| The ancient mode
was an exact pursuance of the text delivered by our Saviour,
Matt. v. 23, which implieth that the gifts should be brought
to the Altar: there were they presented by the people, and
there received by the priest. Gregory Nazianzen® sets it
down very expressly, speaking of Valens the emperor’s offer-
ing, ἐπεὶ τὰ δῶρα TH θείᾳ τραπέζῃ προσενεγκεῖν ἔδει, ὧν av-
τουργὸς ἦν, συνεπελάβετο οὐδεὶς, ὥσπερ ἣν ἔθος : i. 6. “ when
the time was come for him to bring his gifts to the holy
table, which he was to do himself, none would, as the custom
was, receive them.” ‘The like hath Theodoret concerning
Theodosius, but not so full; and more conformable to this
usage was the order in the beginning of the Reformation, by
which the parishioners were enjoined themselves to “put their
alms into the poor man’s chest,” which then was placed near
the High Altar. Bishop Andrewes faulteth the churchwar-
dens going up and down to receive the alms: sapit hee col-
lectio per singula capita Genevensem morem; “this collect-
180 ing alms by the poll savours of the Geneva mode,” whence
it is that the Scottish rubric was rectified in this particular,
as in others, conformable to his notes.
Q Offering days appointed.| Anciently offering days appointed
were, guelibet dies Dominica, et alii dies festi solemnes, quo-
rum vigilie jejunantur ; “every Lord’s day, and all high fes-
tivals, whose eves were fasted.” Such were those solemn
days called lately in the court, ‘collar days,’ because then the
knights of the garter attended the king in their St. George’s
collars, when the fashion was for the king and his nobles to
offer. But these are not the offering days intended by this
* In Laud. Basilii. t Injunctions, Edw. VI. 29.
T2
“
=
ew
276 THE ORDER FOR THE ADMINISTRATION
CHa. rubric, but those mentioned in the statute 87 Hen. VIII. 6.
— 12, viz. the feasts of Easter, of the Nativity of St. John Bap-
tist, the feast of St. Michael the Archangel, and the Nativity
of our Lord. These feasts aforesaid being ordered by the
king’s Injunctions, anno 1536, “to be taken for the four
general offering days,” quarterly payment of such oblations
I find to have been in use long before ; for in a parchment
MS. of Constitutions, made by a synod held in Exeter, by
Peter Quivel, bishop of that diocese, anno 1287, it is thus
decreed : statuimus, quod omnis adultus, viz. quatuordecim an-
norum, guater in anno, scilicet, natali domini, paschali festivi-
tate, et festivitate dedicationis sue ecclesie parochialis, vel fes-
tivitate omnium sanctorum, ecelesiam suam parochialem suis
oblationibus veneretur ; ‘‘ we ordain, that every one of fourteen |
years old, shall quarterly, viz. at the feasts of Christ’s Nati-
vity, of Easter, of the dedication of their parish church, and
of All Saints, shall honour their church with oblations.”” Nor
is it impertinent here to mind you that the Reformation‘
begun by Hermannus, that pious, but unfortunate bishop of
Cologne, commandeth “ that the four offering days in a year
be kept.” But it is not expressed what they were.
The former statute of Hen. VIII. declaring so explicitly
what the offering days were, it also helpeth us to understand
the import of “accustomed offerings,” for it commandeth
all citizens and inhabitants of London, “to pay their
tithes,” that is, 16 d. ob. for every ten shillings rent of their
houses quarterly, viz. at the feasts above specified; and
though the statute seemeth to have a peculiar relation to
London, yet custom hath in other cities established a not
much different proportion. If to any the word offerings may
seem to import other dues, excluding tithes, farther satisfac-
tion may be given them from the Latin translation ratified
by authority, 20 Eliz., which in this rubric rendereth them by
oblationes et decimas, “ oblations and tithes,” clearly implying
that tithes were comprehended therein. |
For the whole state of Christ’s Church.| This prayer shew- R
eth its warrant at first, that it is derived from 1 Tim. 1]. 1:
“1 exhort therefore that first of all supplications, prayers,
intercessions, and thanksgivings be made for all men.” ‘The
t [p. exix. Bonne, 1545.]
OF THE HOLY COMMUNION. 277
preface of “ giving thanks for all men,” when in the process CHAP.
of the prayer there is no thanksgiving for any man, was inter- ἊΣ
preted ἃ slip in the supervisors of the liturgy, who should either
have expunged it, or added some such clause as the Scotch
liturgy exhibiteth, as eucharistical for the saints departed mm
the faith. As for this prayer, there are precedents enough in
the like form. Tertullian" first, oramus pro imperatoribus,
pro ministris eorum, et potestatibus, pro statu seculi, pro rerum
quiete, pro mora finis, i. e. “we pray for the emperors and
their ministers, for secular potentates, for peaceable times,
for long life.” Then Clemens’, προσευχέσθω 6 διάκονος ὑπὲρ
τῆς ἐκκλησίας ἁπάσης, Kal παντὸς τοῦ κόσμου, Kal τῶν ἐν αὐτῷ
μερῶν, καὶ ἐκφορίων, ὑπὲρ τῶν ἱερέων, καὶ τῶν ἀρχόντων, ὑπὲρ
τοῦ ἀρχιερέως, καὶ τοῦ βασιλέως, καὶ τῆς καθόλου εἰρήνης, 1. 6.
“let the deacon pray for the universal Church, the whole world,
and all the parts thereof, and the fruits of the earth; for the
priests and governors, for the chief priests and kings, and the
general peace.” Next Eusebius, speaking how the priests were
employed at the celebrity of the dedication of the temple at
Jerusalem, he gives in part this account, ὑπὲρ τῆς κοινῆς εἰρή-
νης, ὑπὲρ τῆς ἐκκλησίας Tod θεοῦ, αὐτοῦ τε βασίλέως, παίδων τε
αὐτοῦ θεοφιλῶν, ἱκετηρίας εὐχάς τῷ θεῷ προσαναφέροντες", i. 6.
181 they offered up their supplications for the general peace,
for the Church of God, for the emperor, and for his children
beloved of God.” After him Cyril’, declaring the practice
of his time at the celebration of the Eucharist, thus: ἐπὶ
τῆς θυσίας ἐκείνης τοῦ ἱλασμοῦ, παρακαλοῦμεν τὸν θεὸν ὑπὲρ
κοινῆς τῶν ἐκκλησιῶν εἰρήνης, τῆς τοῦ κόσμου εὐσταθείας, ὑπὲρ
βασίλέων, ὑπὲρ στρατιωτῶν, καὶ συμμάχων, i.e. “ over this
propitiatory sacrifice, we call upon God for the general peace
of all Churches, for the tranquillity of the world, for emperors,
their armies, and all that fight for them.” I shall conclude
with St. Ambrose’, oratio premittitur pro populo, pro regi-
bus, pro ceteris: “ first,’ before consecration, “prayer is made
for the people, for kings, and for others:” and though this
prayer be in our Church only a peculiar of morning service, yet
St.Chrysostom* seemeth to render the same usage in his time
" Apologet. De Sacram., lib. iv. c. 4. [Oratio
Y Constit. lib. ii. ο. 51. petitur. Ed. Ben. |
* De vita Constant., lib. iv. c. 45. ἃ [In 1 ep. Tim. i. cap, 2. Hom. vi.]
¥ [Mystag. 5. Ed. Oxon., 1703.]
278 THE ORDER FOR THE ADMINISTRATION
CHAP. at the evening prayers also; for putting the question, ri δέ
——~ ἐστι TO, πρῶτον πάντων, “what meaneth this speech ; ‘ first of
all,’” he resolveth it thus: τουτέστιν ἐν τῇ λατρείᾳ καθημερινῇ,
“that is in the daily service ; καὶ τοῦτο ἴσασιν οἱ μύσται πῶς
καθ᾽ ἑκάστην ἡμέραν γίνεται, καὶ ἐν ἑσπέρᾳ, καὶ πρώϊᾳ, i. 8.
“and this is well known to the priests that it is performed
every day, both at evening and morning prayers.” But I
will not over-confidently assert it upon this single testimony,
especially when perhaps his words may bear another sense.
And especially Thy servant our king.| In the fifths
general council, being the second of Constantinople, frequent
mention there is of dyptics, which are described to us by
Vicecomes, and other ritualists, to be two tables or leaves of
board, whereof one column contained the names of the living,
the other the names of the dead, which were rehearsed in the
Communion Service. That they were two, the first syllable
of the word demonstrateth clearly ; but that they were tables,
strictly so taken, the last syllable seemeth to question, and
to imply that they were rolls of parchment folded up, as the
word πτύσσω, “to fold together,” evidently importeth. As
for the contents thereof, the description is not to be faulted,
saving that it is not explicit enough in declaring what those
persons were, that is, of what rank, order, or state, whether
living or dead; which defect is supplied by the liturgies pre-
tended to be of St. James, St. Peter, &c., whereby it appeareth
that the roll of the living contained the names of the empe-
rors, kings, bishops, and other eminent persons living at that
time, and which passed under the account of orthodox; some
traces of this ancient custom: are still visible in the canon
of the Romish mass, whére the pope, bishop of the diocese,
and the king, are by name prayed for, cwm omnibus ortho-
doxis, atque Catholice et Apostolice fidei cultoribus; i.e. “with
all such as are orthodox, and addicted to the Apostolic faith.”
And chiefly in the most blessed Virgin Mary.| The com-T
memoration of the dead in the time of the Communion was
of very early date, the more tolerable in those who were not
able to presage the ill consequences of it, whereof it will not
be amiss to take a short view of the procedures from the first
state: such persons as God hath honoured with the crown of
martyrdom, the Church thought herself obliged to reverence
OF THE HOLY COMMUNION. 279
with somewhat of more than ordinary respect, and that she CHAP.
might the better testify it, the days of their martyrdom were
precisely set down ; these days had at the tombs, memories,
martyries, and cemeteries, (for so they were anciently called,)
which were, in those days of persecution, the chief places of
resort for religious worship, an anniversary celebration ; for
in the office of the Eucharist, the great work of those assem-
blies, an honourable mention was made of those martyrs in
particular, God was glorified for the benefits accruing to His
Church by their passions ; and as the Eucharist, according to
the constant manner of those times, had always some colla-
tion for repast and relief of the poor, so was there always
added some “exceedings” upon the account of those martyrs
to whose memory the days were consecrated. This introducts
is2us to the meaning of Tertullian”; obdlationes pro defunctis,
pro natalitiis, annua die facimus, i. 6. “ we offer sacrifice for
the dead yearly at their days of passion, which we call their
birth-days.” As also of Cyprian‘; sacrificia pro eis semper,
ut meministis, offerimus, 1. e. “we always sacrifice, as you
well remember, for those martyrs departed.” In both which
authors, nothing is intended of praying for them, which were
a mere vanity in their opinions, but of offering to God the
sacrifice, either of praise, or else of alms for them, both
coming under that notion by express warrant from holy text,
as hath been shewed already ; nor did they only make com-
memoration of the martyrs, but also of others, agreeable to
the form_used in this first liturgy of Edw. VI.; δύπὲρ τῶν
πατριάρχων, προφήτων, Kal ἀποστόλων, καὶ εὐαγγελιστῶν, καὶ
μαρτύρων, καὶ ὁμολογητῶν, i.e. “we praise Thee for the
patriarchs, prophets, apostles, evangelists, martyrs, and con-
fessors ;” and so also Cyril®, in his Catecheses, describeth the
very same fashion ; only by the way observe, first, that in
neither Epiphanius nor Cyril is there a syllable of the Virgin
Mary ; secondly, that in the service of the Church, in Epi-
phanius’s time, which was about 390, whatever some few
thought in private, there was not the least hint of interces-
sion, the first step to invocation of saints. Not long after,
® De Coron. Milet. τῶν προκεκοιμημένων πρῶτον πατριαρ-
¢ Epist. 24. χῶν προφητῶν ἀποστόλων μαρτύρων,
4 Epiphan. heres. 75. ὅπως ὃ θεός εὐχαῖς αὐτῶν καὶ πρεσ-
4 Ut supra, [ἵνα μνημονεύωμεν καὶ βείαις προσδέξηται ἡμῶν τὴν δέησιν.
CHAP.
VI.
280 THE ORDER FOR THE ADMINISTRATION
when it was at last generally resolved that the saints did in-
tercede for the universal Church, at the end of this comme-
moration, there was added a clause of invocation to God,
“that He would receive the prayers of the Church, by the
intercession of those blessed souls departed,” as Cyril tells us
in the place before quoted ; and this is the first notice given
of the intercession of saints in any liturgy or public service,
and all this time not a syllable of invocation of, or address to,
them. Yea, St. Augustine, who lived much about the same
time, is express to the contrary, assuring us that though
those holy men, suo loco et ordine nominantur, non tamen a
sacerdote qui sacrificat invocantur’, “ are named in their holy
course and order,” in the Communion service, “ yet are they
not invocated, or prayed to, by the priest who officiateth.”
This passage of this Father, informing us that those saints de-
parted were named in their course and order, leads us to the
other dyptic-roll, which was a nomenclator, framed on pur-
pose as a dictamen for the officiating priest, some resem-
blance whereof is still extant in the canon of the Mass, called
by ritualists, litania sanctorum nominum, “the litany of the
saints’ names.” This nominal recital, Walafridus Strabos
saith, came into practice soon after St. Jerome had composed
his Martyrology. General intercession being thus admitted
(as what could hinder it?) into the Church, the next step
was that of singular saints, for single persons and occasions ;
yet this not all at once neither, for before any other were
thought qualified for the purpose, the Virgin Mary was installed
a mediatrix, and she called into aid in several prayers of the
Church, which Nicephorus" ascribeth to Petrus Gnapheus,
as the first author thereof, about the year 500. She once
thus admitted, did not only herself keep possession, to the
very almost justling out of her Son and Saviour, but did let in
all the train of the blessed apostles, martyrs, and others, who
by Pope Gregory, about anno 600, were dishonoured with an
ora pro nobis, in that his otherwise gallant model of the litany.
We commend unto Thy mercy all other Thy servants.| Thev
commemorations of the dead, Epiphanius divideth into two
ranks or classes, δικαίων καὶ ἁμαρτωλῶν, “ just men and sin-
f De Civit. Dei, lib. xxii. ο. 10. h Hist. Eccl., lib. xv. c. 28.
6 De Reb. Eccl., c. 28.
Ee . ὦ
δ
OF THE HOLY COMMUNION. 281
ae a
ners,” understanding thereby, less perfect Christians. The CHAP.
order of the ‘ just, was that of the patriarchs, prophets, apo- he
stles, evangelists, martyrs, and confessors, mentioned before ;
ἱ these were supposed directly to go to heaven, without calling
ἔ in at purgatory, or any other withdrawing room, and there-
fore thought it a vanity to pray for such, who were conceived
already arrived at a perfect state of bliss; nay, more than a
vanity, a wrong, injuriam facit martyri qui orat pro martyre',
| “he doth injure the martyr, who prayeth for him.” The
183 other classes, that of sinners, were conceived by the ancients
to be disposed of in some base court, as I may so say, or inferior
appurtenance of heaven, which for want of a better name,
they called paradise; there they conceived these souls did
abide whilst they were in mora resurrectionis, “ expecting the
general resurrection,” did pant and thirst for the beatifical
vision of God; and for these they prayed that God would
give them some comfortable refreshment to slack that thirst.
This is the uttermost of their opinion, so far as their own
records inform us, and this scarce came to opinion neither,
not a man of them, for the first five hundred years, delivering
himself positively, but very staggeringly touching this point.
This and the former commemoration our second reformers
very judiciously omitted, being loath to retain any thing
liable to so just exceptions.
This prayer, according to the primitive mode, was made after
the later consecration; for the sacramental elements were
twice consecrated ; first, when they were in the general mass
DY of all oblations, which were consecrated at large by thanks-
| giving to God for all those benefits, and invocation of His
‘ blessing upon them, as they were provided for bodily refresh-
ἢ ment; and again, when they were separated from the residue,
and by a particular benediction, deputed for the symbols of
the Eucharist, which being thus consecrated, ἔπε τῆς θυσίας
ἐκείνης τοῦ ἱλασμοῦ παρακαλοῦμεν τὸν θεὸν, saith Cyril, “we
invocate God over that propitiatory host, for the common
peace,” &c., and what he calleth παρακαλοῦμεν, “we entreat,””
others usually say, προσφέρομεν, “ we offer unto Thee.” All
intending thereby, that they offered up their prayers to God
for those particulars, by and through the mtercession of
i Aug. Serm. xvii. de verb. Apost. [159.] k Mystag. 5.
282 THE ORDER FOR THE ADMINISTRATION, &c.
CHAP. Jesus Christ, represented in the signs of that holy mystery :
certainly an edifying, and an innocent rite. But the Church
of Rome foisting in, under the disguise of this excellent cus-
tom, private masses, and in them a pretence of Christ really
not mystically sacrificed, and that sacrifice applied and de-
termined to the souls of such persons as the priest shall by
his mementos limit; our Reformers, endeavouring to amove
all occasion of abetting that wicked practice, transposed and
inverted the order of this prayer to the place you see.
185
CHAPTER VIL.
THE COMMUNION.
THEN SHALL FOLLOW THIS EXHORTATION, AT CERTAIN TIMES WHEN THE
CURATE SHALL SEE THE PEOPLE NEGLIGENT TO COME TO THE HOLY
COMMUNION.
Gee be come together at this time, Vearly beloved brethren,
CHAP.
VII.
This ru-
bric and
exhorta-
tion omit-
to feed at the Lord’s Supper, unto the which tn God's behalf ted in 1B.
1 bit pou all that be Here present, and beseech pou, for the
Lord HYesus Christ's sake, that pe fill not refuse to come
thereto, being so lobingly called and bidven of God Wimself.
¥e know how gqriebous and unkind a thing it is {hen a man
Hath prepared a rich feast, decked His table with all kind of
provision, so that there lacked nothing but the quests to sit
Yoon, and pet then Mich be called, Without anp cause, most
unthankfully refuse to come. GaAhich of pou, in such a
tase, would not be mobed? Aho would not think a great
injury and forong Done unto Him? ΘΟ ετείοτο, most dearly
belobed in Christ, take ve good Heed, lest ve, Withdrawing
pourselbes from this holy supper, proboke Grod’s indiqnation
against pou. ἘΠ is an easy matter for a man to sap, 1 will
not communicate, because E am otherhoise letted With forldly
business: but such excuses be not so easily accepted and
allofved before Grod. Lf any man sap, E am a griebous sin-
ner, and therefore am afraid to come: fbherefore then do pou
not repent and amend? ΘΟ ει rod calleth pou, be you not
ashamed to sap, pou fill not come? GAhen vou should re-
turn to Gov, will pou excuse pourself, and say, that pou be
not ready? Consider earnestly With nourseloes, how little
such feiqned excuses shall abafl before God. TDhep that
refused the feast in the Gospel, because they had bought a
farm, or foould try their pokes of oxen, or because then (σεῖς
married, fere not so excused, but counted unhorthy of the
Heavenly feast. 1}, for mp part, am here present, and, accord-
ing to mine office, E Di pou, in the name of Gov, FE call
pou, in ΟΡ τί behalf, 1 exhort pou, as pou lobe pour
of Edw. V1.
284 THE COMMUNION.
CHAP. οἷοι salbation, that pe fill be partakers of this holy Com-
— munion: and as the Son of Gov did bouchsafe to pield up
Wis soul by death upon the cross for* pour Health ; eben go it
is pour Dutp to recefbe the Communion together in the remem-
brance of Wis death, as We Wimeself commanded. οί, if
pou will in no wise thus do, consider With pourselbes Holo
qreat infurp pou Do unto Chod, and ho sore punishment
Hangeth ober pour Heads for the same. And ohereas pou
offended Chod so gore in refusing this holy banquet, 1: av-
monish, exhort, and beseech pou, that unto this unkindness pe
foill not add anp more: δίς) thing ve shall do, if pe stand bp
as qazers and lookers on them that do communicate, and be no
partakers of the same pourselbes. For What thing can thisise
be accounted else, than a farther contempt and wurkindness
unto Gov? Trulp it is a qreat unthankfulness to sap nap
foben pe be called: but the fault fs much greater, Mhen men
stand by, and vet foil? neither eat nor drink this holy Com-
munton foith other. 18 prap pou, Mhat can thts be else, but
eben to Habe the mysteries of Christ in derision? ἘΠ is saty
unto all, Cake pe, and eat; take, and Orink ve all of this; Wo
this in remembrance of $¥le. GeAtth What face then, or Mith
fubat countenance shall ve Hear these fords? what foill this
be else, but a neglecting, a Despising and mocking of the testa-
ment of Οὐ τίσει ἢ Gelherefore, rather than ve should go do,
Depart pou Hence, and gibe place to them that be godly dis-
posed. ut δεῖν pou depart, 1} beseech pou ponder ith
pourselbes from fhom pou depart: pe Depart from the Lord’s
table, pe Depart from pour brethren, and from the banquet of
most heavenly food. hese things if ve earnestly consider,
pe shall by Grod’s grace return to a better mind, for the ob-
taining fobereof, foe shall make our Humble petitions, while foe
shall recefbe the Holy Communion.
Common Prayer. 1 B. of Edw. VI.
And sometime shall be said And if upon the Sunday, or
this also, at the discretion of holy-day, the people be neg-
the curate. ligent to come to the Com-
* [Scotch Lit., “ our salvation.’’ ] 4 [Scoteh Lit., ‘‘ will not receive this
» [Scotch Lit., ‘and sacrifice.” | holy Sacrament which is offered unto
¢ [Scotch Lit., ““ offend.’’ } them.’’ }
oh ὡΣν...». ςὩῳο͵ὔλκνκνε
THE COMMUNION.
Pearly beloved, forasmuch
as our Duty fs to render to
Almtahty Gov, our Heabenlp
jfather, most Hearty thanks,
for that We hath gqiben Wis
Son our Babiour Fesus
Christ, not onlp to die for us,
but also to be our spiritual
food and sustenance, as it (5
285
munion, then shall the priest CH AP.
earnestly exhort his parish-
ioners, to dispose themselves
to the receiving of the holy
Communion more diligently,
saying these, or the like
words.
Dear friends, and you espe-
cially upon whose souls I
have cure and charge, on
next I do intend, by
God’s grace, to offer to all
such as shall be godly dis-
posed, the most comfortable
Sacrament of the body and
blood of Christ, to be taken
of them in remembrance of
His most fruitful and glorious
Passion, by the which Passion
we have obtained remission of
our sins, and be made par-
takers of the kingdom of hea-
ven, whereof we be well assur-
ed and ascertained, if we come
to the said Sacrament with hearty repentance for our offences,
stedfast faith in God’s mercy, and earnest mind to obey God’s
will, and to offend no more: wherefore our duty is to come to
these holy mysteries, with most hearty thanks to be given to
Almighty God for His infinite mercy and benefits given and
bestowed upon us His unworthy servants, for whom He hath
not only given His body unto death, and shed His blood, but
also doth vouchsafe, in a Sacrament and mystery, to give us
His said body and blood, to feed upon spiritually. The which
Sacrament, being so divine and holy a thing, and so comfort-
able to them which receive it worthily, &c.
Declared unto us, as fell by
(τοὺ 9 ford, as by the holp
Satraments of Wis blessery
body and blood, the which
being so comfortable a thing
to ihem fbhich receibe it foor-
thilp, &c.
Common Prayer.
AnY go dangerous to them who will presume to take the
same untworthily, my Duty ts to exhort pou to consider the
(286 THE COMMUNION.
CHAP. dignity of the holy mystery, and the αὐταὶ peril of the un-
οὐ recetbing thereof, and go to search and examine pour 187
ofon consciences, as pou should come holy and clean to a most
godly and heavenly feast; so that in no fvise pou come but in
the marriage garment, require of (ποὺ in holy Scripture, and
so come and be received as foorthy partakers of such a heabenlp
table. he way and means thereto ts, first to examine pour
libes and conversation by the rule of Ghod’s commandments,
and foheretn soeber pe shall pereetbe pourselbes to habe
offended, either by fill, Mord, or Deed, there θεαί! your ofon
sinful lives, confess vourseloes to Almtahty Good ith full
purpose of amendment of life. And ff pe shall percetbe your
offences to be such, as be not only against Gov, but alse
against pour neiabbour; then ve shall reconcile vourgelbes
unto them, ready to make restitution and satisfaction accorw-
ing to the utmost of pour pofvers, for all injuries and horongs
done by pow to anp other, and likefoise being ready to forgtbe
others that habe offended nou, as pou Mould habe forgtbeness
of pour offences at Grod’s Hand; for othereise the recetbing
of the holy Communion doth nothing else but increase pour
Damnation. And because it is requisite that no man should
come to the Holy Communion but With a full trust in God's
mercy, and (οἰ a quiet conscience; therefore if there be anp
of pou ho bp the means aforesaid cannot quiet His olen con-
science, but requireth farther comfort or counsel, then let Dim
come to me, or some other discreet and learned? minister of
Ghod’s ford, and open His ατίεῖ, that be map receibe such
qhostly counsel, adbice, and comfort, as His conscience map be
reliebed, and that bp the ministry of Grod’s foord He map τὸς
cetbe comfort, and the benefit of absolution, to the quieting of
Dis conscience, and abotding of all scruple and doubtfulness.
[1 B. of Edw. VI. “ Requiring such as shall be satisfied
with a general confession, not to be offended with them that
do use, to their farther satisfying, the auricular and secret
confession to the priest ; nor those also which think needful
or convenient, for the quietness of their own consciences,
particularly to open their sins to the priest, to be offended
with them that are satisfied with their humble confession to
God, and the general confession to the Church, but in all
ὁ [Scotch Lit., “ presbyter or.’’ ]
ee
THE COMMUNION. 287
things to follow the rule of charity, and every man to be ON
satisfied with his own conscience, not judging of other men’s
minds or consciences ; whereas he hath no warrant of God’s
word to the same.”’ |
Common Prayer. 1 B. of Edw. VI.
Then shall the minister say After the Creed ended shall
this exhortation. follow the sermon, or homily,
or some one portion of one of
the homilies, as they shall be
hereafter divided ; wherein if
the people be not exhorted to
the worthy receiving of the
holy Sacrament of the body
and blood of our Saviour
Christ, then shall the curate
give this exhortation, to those
that be minded to receive the
same.
The Common Prayer.
Pearly helobed in the Word, ve that mind to come to the
holp communion of the bodp and blood of our Sabiour Christ,
must consider Mohat St. Paul foriteth to the Corinthians, how
He exhorteth all persons diligently to try and examine them-
seloes, before they presume to eat of that bread, and drink of
that cup: for as the benefit is qveat, ff foith a true penitent Heart,
188 απὺ libelp faith, foe recetbe that holy Sacrament; (for then
fue spiritually eat the flesh of Christ, and drink Wis blood,
then foe diuell in Ghrist, and Christ in us, Moe be one foith
Christ, and Christ With us;) so fs the danger areat, if fe
receibe the same unfoorthily; for then foe be quilty of the
body and blood of Christ our Sabiour, ὡς eat and drink our
ofon Yamnation, not considering the Word’s body; foe kindle
(ποὺ 9 ταί against us, foe proboke Him, to plaque us With
Dibers Diseases, and sundry kinds of death. Therefore if ann
of pou be a blasphemer of Grod, an Hinderer or slanvderer of
Wis Word, an adulterer, or be fn malice or enbp, or in anv
other qriebous crime, δείσας pour sins, and come not to this
Holy table, lest after the taking of that Holy Sacrament the
Debil enter into pou, as He entered into Gudas, and fill pou
288 THE COMMUNION.
cHaAP. full of all tniquities, and bring pou (0 Destruction both of body
Yl any goul. Hudge therefore pourseloes, brethren, that pe be
not fudged of the Lord. Repent you trulp for pour sins past.
Wave a lively and stedfast faith in Christ our Habiour.
Amend pour lies, and be in perfect charity with all men; so
shall pe be meet partakers of those Holy mysteries. Anda
abobe all things, ve must αἰθε most Humble and hearty thanks
to ὁποὺ the Father, the Son, and the Wolp Ghost, for the
revemption of the forld, by the death and passion of our
Sabiour Christ, both Gor and Man, Hho did Humble
Wimself eben to the Death upon the cross for us miserable
sinners, Mich lay in Darkness and shadolo of death, that He
map make us the children of God, and exalt us to eberlasting
life. And to the end that we should alway remember the ex-
ceeding great lobe of our {Paster and only Sabiour Gesu
Christ, thus dying for us, and the innumerable benefits
(which by Wis precious blood-shedding) We hath obtained to
us: We hath instituted and ordained holp mysteries as
pledges of [His lobe, and continual remembrance of Wis death,
to our great and endless comfort. Go Wim therefore, toith
the ffather and the Wolpy Ghost, let us qibe (as foe are most
bounden) continual thanks, submitting ourselbes fohollp to
Wis holy will and pleasure, and studping to serbe Wim in
true Holiness and righteousness all the days of our life.
Amen,
1 B. of Edw. VI.
In cathedral churches, or other places, where there is daily
communion, it shall be sufficient to read this exhortation
above written once in a month, and in parish churches upon
the week-day it may be left unsaid.
Thesetwo Then so many as shall be partakers of the holy Commu-
rubrics nion shall tarry still in the choir, or in some convenient
after the place nigh the choir; (B) the men on one side, and the
offertory ‘4
in1 B.of women on the other side, All other (that mind not to re-—
Hew Vi" ceive the said holy Communion) shall depart out of the choir,
except the ministers and clerks.
Then shall the minister take so much bread and wine as
shall suffice for the persons appointed to receive the holy
Communion, laying the bread upon the corporas, or else in
THE COMMUNION. 289
the paten, or in some other comely thing prepared for that CHAP.
purpose ; and putting the wine into the chalice, or else some
fair convenient cup, prepared for that use, if the chalice will
not serve, putting thereto (C) a little pure and clean water ;
and setting both the bread and wine upon the Altar. Then
shall the priest say,
The Lord be with you.
Answer.
And with thy Spirit.
Priest.
Lift up your hearts, &c., to the end of the prefaces.
189 Common Prayer. 1 B. of Edw. VI.
Then shall the minister say § Here the priest shall turn
to them that come to receive im toward those that come to
the holy Communion. [Scotch receive the holy Communion,
Lit. “ this invitation.” and shall say,
¥ou that do truly and earnestly repent pou of pour sins,
[1 B. of Edw. VI. “to Almighty God,”] anv be fn lobe anv
charity With pour neighbours, and intend to lead a nefo life,
follofing the commandments of God, and foalking from
Henceforth in Wis Holy ways, (Ὁ) dra near, and take this
Holy Sacrament to pour comfort, make pour Humble confes-
sion to Almighty Chov, before this congregation gathered toge-
ther in Wis holy Name, meekly kneeling upon pour knees.
(E) Then shall this general Confession be made, in the
name of all those that are minded to receive the holy Com-
munion, [Scotch Lit. “ by the presbyter himself, or the dea-
con,” | either by one of them, [1 B. of Edw. VI. and Lit. of
Queen Elizabeth, “ or else by one of the ministers, or by the
priest himself,”] or else by the minister himself, [Scotch Lit.
“both he and all the people,”] all kneeling humbly upon
their knees.
Almighty God, jFather of our Lord Fesus Christ,
Maker of all things, Judge of all men, Me knofoledge and
θεαί! our manifold sins and wickedness, fhich fe from
time to time most qriebously habe committed, by thought,
ford, and deed, against Thy dibine Miafesty, provoking
most justly Thy wrath and indiqnation against us; fe do
’
L ESTRANGE, U
290 THE COMMUNION.
CHAP. earnestly repent, and be heartily sorry for these our mis-
— Dofnas, the remembrance of them is qriebous unto us, the
burthen of them is intolerable: habe mereyp upon us, babe
mercy upon us most merciful fFather; for Thy Son our Lord
Hesus Christ's sake, forgibe us all that is past, and grant
that foe map eber Hereafter serbe and please Chee in nefoness
of life, to the Honour and glory of Chy Name, through Gesus
Christ our Lord. Amen.
These Then shall the priest, [or the bishop, being present,| stand
words thus
[Jenclosed Up, and turning himself to the people, [Scotch Lit. “ pro-
omitted in nounce the Absolution as followeth,”’] say thus :
1 B. of
“Ov YE @umiabty God, our heavenly father, foo of Wis areat
mercy hath promised forgibeness of sins to all them Moho with
Hearty repentance and true faith turn unto Him ; habe mercy
upon pou, pardon and deliber pou from all pour sins, confirm
and strengthen pou in all qoodness, and bring pou to eber-
lasting Itffe, through Gesus Christ our Lord. Amen.
Then shall the priest also say,
Wear δαί comfortable fords our Dabtour Christ saith to
all that truly turn to Bim: Come unto Me all that trabail
and be heaby laden, and £ shall refresh pou. Ghod so lobed
the foorld, that We gabe Wis onlp-begqotten Hon, to the end !
that all that beliebe in Wim should not perish, but habe life
eberlasting. 1
Wear also δαὶ St. Paul saith: Chis ts a true sapina, :
and foorthy of all men to be receibed, that Gesus Christ came
into the foorld to sabe sinners.
Wear also Mhat St. Fobn saith: Tf anp man sin, he
habe an Adbocate with the father, Fesus Christ the righte- |
ous, and je ts the propitiation for our sins. |
After which the priest shall proceed, saying, Ps
Lift up pour hearts. (F)
Answer. 190
Gee litt them up unto the Word.
Priest.
Let us gibe thanks unto our Lord Gov, (G)
Answer.
Lt ig meet and right 90 to do.
THE COMMUNION. 291
Priest.
Et is herp meet, right, and our hounden Duty, that fe should
at all times, and in all places, aioe thanks unto Whee, 69
Low, holy father, Almiahty, Loerlasting Gov.
Here shall follow the Proper Preface, according to the time,
if there be any specially appointed; or else immediately
shall follow, “ Therefore with Angels,” &c.
PROPER PREFACES.
Upon Christmas-day, and seven days after.
Because Thou didst gibe Fesus Christ, Thine only Son,
to be born as this dap for us, Mobo bp the operation of the
Wolp Ghost Mas made berp man, of the substance of* the
Virgin sary, Bis Mother, and that Without spot of sin
to make us clean from all sin: “Therefore with,” &c.
Upon Easter-day, and seven days after.
Gut chiefly are foe bound to praise Thee for the glorious
resurrection of Chy Son WYesus Christ our Word, for We ts
the berp Waschal Lamb Which Mas offered for us, and hath
taken αἴσαρ the sin of the foorld, Mho by Wis death hath de-
stroped Death, and bp Wis rising to life again, hath restored
to us eberlasting life: “Therefore with,” &c.
Upon the Ascension-day, and seven days after.
Through Thy most dearly belobed Son Fesus Christ our
Lord, Who after Wis most glorious resurrection manifestly
appeared to all His Apostles, and in their sight ascended up
into Heaven to prepare a place for us, that θεῖε We ts, thither
might fe also ascend and reign with Wim in glory: “ 'There-
fore with Angels,” &c.
Upon Whit-Sunday, and six days after.
Through Fesus Christ our Word, according to those
most true promise the Woly Ghost came dolwn this day from
Heaven, With a sudden qreat sound, as it Had been a mighty
find, in the likeness of fierp tonques, lighting upon the Apo-
f [Scotch Lit. ‘‘ the Blessed.”’ ]
υ 2
CHAP.
Vil.
292 THE COMMUNION.
CHAP. stles to teach them, and to lead them to all truth, aibing them
both the gift of dibers Tanquanes, and also boldness, with fer-
bent seal, constantly to preach the gospel unto all nations,
fhereby foe are brought out of Darkness and error, into cleat
light and true knofvledqe of Thee, and of ΟΡ» Hon FWesus
Christ: “ Therefore with,” &c. |
Upon the feast of Trinity only.
Et (5. berp meet, right, and our bounden dutp, that fe should
at all times, and in all places, gibe thanks to τ ες, 69 Lor,
almiahty anv eberlasting Grov, δίς) art one Grod, one Word, 191
not one only person, but three persons in one substance.
Hor that Mhich foe beliebe of the glory of the fFather, the same
foe beliebe of the Son, and of the Wolp Chhost, Without any
Difference ov inequality: “Therefore with,” &c.
After which Prefaces shall follow immediately,
Therefore With Angels and Archangels, and with all the
company of heaben, fe laud and magnify Thy alorious
Name, ebermore pratsing Ghee, and saping, Wolp, holp,1
Holy, Lord Ghod of hosts, heaben and earth are full of Chp
qlorp: Gilorp be to Whee, 69 Lord, most Wiad.
Then shall the priest [1 B. of Edw. VI. “turning himself to
God’s board kneel down, and” kneeling down at God’s
board, say, in the name of all them that shall receive the
Communion, this [Scotch Lit. “collect of humble access
to the holy Communion, as followeth,”] prayer following :
This σε Yo not presume to come to this Thy table, P merciful }
βοράν. LOW, trusting i our olen righteousness, but in Thy manifold ;
the’ seve ANY great mercies. Ae be not Worthy so much as to gather
Lit.are up the crumbs under Chp table: but Thou art the same Lord,
placéd
next before fohose property ts alfoans to habe mercy. Girant us therefore,
vers crihe Gracious Word, go to eat the flesh of Thy dear Son Fesus
Sacrament. Qhrigst, and to Wink Wis bloods, that our sinful bodies map
be mave clean by Wis bodp, and our souls Washed through
Wis most precious blood, and that fe map ebermore dhoell in
Him, and We in us. Amen.
& [1 Β, of Edw. VI, “in these holy mysteries.’ ]
PRE te ων
THE COMMUNION. 293
CHAP.
Scotch Liturgy. eS
Common Prayer.
Then the presbyter, stand-
ing up, shall say the prayer
of Consecration, as followeth,
but then, during the time of
consecration, he shall stand
at such a part of the holy
table where he may with the
more ease and decency use
both his hands ;
Then the priest, standing
up, shall say as followeth,
Almiahty Cod our heavenly Father, Which of Thy tender This _
merep Didst αἴθε Thine only Son Fesus Christ to suffer Continued
Veath upon the cross for our redemption, Mho made there (bp belie:
Wis" ofon oblation of Wimself once offered) a full, perfect, the whale
and sufficient sacrifice, oblation, and satisfaction, for the sins Christ's
ure in
of the fohole World, and did institute, and in His holy Grospel the 1 Β. of
fommand us to continue; a perpetual memorp of that Wis =” Vt
precious death', until Wis coming again. Wear us, 69 merct-
ful ffather, foe beseech Thee.
Scotch Lit.
And of Thy almighty good-
ness vouchsafe so to bless and
sanctify, with Thy word and
Holy Spirit, these Thy gifts
and creatures of bread and
wine, that they may be unto
us the body and blood of Thy
most dearly beloved Son, so
that we, receiving them ac-
cording, &c.
And grant that foe,
recetbing these Dhp crea-
tures of bread and wine,
according to Thy Don
our Dabiour Fesus
Christ's holy tnstitu-
1 B. of Edw. VI.
And with Thy Holy Spirit
and word vouchsafe to bhkess
and sano¥tify these Thy crea-
tures and gifts of bread and
wine, that they may be unto us
the body and blood of Thy
most dearly beloved Son Jesus
Christ, who in the same night
that He was, &c.
» [Scotch Lit. and 1 B. of Ed. VI. “one.’’] 4 [Scotch Lit. “ and sacrifice.’’]
294
CHAP. tion, tr remembrance of
jHis Death and passion,
map be partakers of«
Wis most blessed boyp
and blood: ἢ, in
the same night that He
foas betraped, took
bread, and, θεν We
Dad giben thanks, We
brake ft, and gabe it to
His disciples, saying, -
(K) @ake, eat, this is
HMy body Hohich fs giben
for pou, do this tn
remembrance of se.
Utkelvise, after supper,
He took the cup, anv,
δεν We Had giben
thanks, ὅθε gabe it to
them, saving, Drink pe
all of this, for this ig
{Ἐν blood of the Nelo
Testament, which fs
θεὰ for pou, and for
manp, for remisston of
sins, Do this, as oft as
pou shall drink it, in
remembrance of sHe.
Scotch Lit.
Immediately after shall be
THE COMMUNION.
Scotch Lit.
At these words,
“took bread,” that
presbyter that offi-
ciates is to take
the paten in his
hand.
At these words,
“took the cup,”
he is to take the
chalicein his hand,
and lay his hand
upon so much (be
it in the chalice
or flagon) as he
intends to conse-
crate.
1 B. Edw. VI.
Here the
priest must
take the bread
into his hands.
Here the
priest _— shall
take the cup
into his hands.
1 B. of Edw. VI.
These words before rehearsed
said this memorial or prayer are to be said, turning still to
the Altar, without any eleva-
tion or shewing the Sacrament
of oblation as followeth:
to the people.
Wherefore, O Lord, and heavenly Father, according to the
institution of Thy dearly beloved Son our Saviour Jesus
Christ, we, Thy humble servants, do celebrate and make
here, before Thy divine Majesty, with these Thy holy gifts,
κ [ “the same.’’ ]
193 Scotch Liturgy.
THE COMMUNION. 295
Lthe memorial which Thy Son hath willed us to make, having CHAP.
in remembrance His blessed passion, mighty resurrection, Τὴν
and glorious ascension, rendering Thee most hearty thanks
for the innumerable benefits procured unto us by the same,
entirely desiring Thy fatherly goodness to accept, &c., as in
the prayer after the elements delivered.
1 B. of Edw. VI.
Let us pray.
[Scotch Lit. “Then shall the presbyter say,’’] As our
Saviour Christ hath commanded and taught us, we are bold
to say, Our Father, &c.!
The answer.
But deliver us from evil. Amen.
Then shall the priest say,
The peace of the Lord be alway with you.
The clerks.
And with thy spirit.
The priest.
Christ our Paschal Lamb is offered up for us, once for all,
when He bare our sins on His body upon the cross, for He is
the very Lamb of God that taketh away the sins of the world:
wherefore let us keep a joyful and holy feast with the Lord.
Common Prayer. 1 B. of Edw. VI.
Then shall the
bishop, if he be
present, or else the
presbyter that ce-
lebrateth, first re-
ceive the Commu-
nion in both kinds
- himself, and next
deliver it to other
bishops, presbyters,
and deacons, (if any
be there present,)
that they may help
him that celebrat-
Then shall the
minister first re-
ceive the Commu-
nion in both kinds
himself, and next
deliver it to other
ministers, if any
present, (that they
may help the chief
minister,) and after
to the people in
their (M) hands,
(N) kneeling.
Then shall the
priest first receive
the Communion in
both kinds himself,
and next deliver it
to other ministers, if
any be present there,
(that they may be
ready to help the
chief minister,) and
after the people.
eth, and after to the people in due order, all humbly kneeling.
1 [Scotch Lit. “for Thine is the kingdom,” &c. Then follows the prayer of
humble access. |
CHAP.
ee
296
And when he re-
ceiveth himself, or
delivereththebread
to others, he shall
say this benedic-
tion,
The body of our
Lord Jesus Christ,
which was given for
thee, preserve thy
body and soul unto
everlasting life.
Here the party
receiving shall
say (P) Amen.
And the presby-
ter or minister that
receiveth the cup
himself, or deliver-
eth it to others,
shall say this bene-
diction,
The blood of our
Lord Jesus Christ,
which was shed for
thee, preserve thy
body and soul unto
everlasting life.
Here the party
receiving shall
say Amen.
THE COMMUNION.
And when he de-
livereth the bread,
he shall say,
(O) Dhe body of
our Lor Wesus
Christ, hich was
giben for thee, pre-
serbe thy body and
soul unto eberlast-
ing life, and take
and eat this in
rementbrance that
Christ died for thee,
and feed on Wim tn
thy heart bp faith
With thanksafbing.
And the minister
that delivereth the
cup shall say,
The blood of our
LorvdFesusChrist,
fohich fas shed for
thee, preserbe thp
body and soul unto
eberlasting life;
Drink this in re-
membrance that
Christ's blood fas
shed for thee, and
be thankful.
And when he de- -
livereth the Sacra-
ment of the body
of Christ, he shall
say to every one
these words,
1 B. Ed. VI.
The body
of our Lord
JesusChrist,
whieh was
given _ for
thee, pre-
serve thy
body” and
soul unto
everlasting
life.
2 B. Ed. VI.
Take and
eat this in
remembrance
that Christ
died for thee,
and feed on
Him in thine
heart by faith
with thanks-
giving.
1 B. of Edw. VI.
And the minister
delivering the Sa-
crament of the blood,
and giwing every
one to drink once
and no more, shall
say,
1B, Ed. VI.
The blood
of our Lord
JesusChrist,
which was
shed forthee,
preserve thy
2 B.Ed. VI.
Drink this
in remem-
Christ’ sblood
was shed for
thee, and be
brance that |
body and thankful.
soul unto
everlasting
life.
re
194
THE COMMUNION. 297
1 B. of Edward VI.
If there be a deacon, or other priest, then shall he follow
with the chalice, and as the priest ministereth the Sacrament
of the body, so shall he (for more expedition) minister the
Sacrament of the blood in form before written.
In the Communion time the clerks shall sing,
O Lamb of God, that takest away the sins, &c., have
mercy upon us.
O Lamb of God, that takest away the sins, &c., grant us
Thy peace.
Beginning so soon as the priest doth receive the holy Com-
munion, and when the Communion is ended, then shall the
clerks sing the Post-Communion.
Sentences of holy Scripture, to be said or sung, every day
one, after the holy Communion, called the Post-Communion :
Matt. xvi. 24; Mark xiii. 13; Luke i. 68, and xii. 37, 40, 47;
John iv. 23, and v. 14, and vii. 31, and xii. 36, and xiv. 21,
23, and xv. 7, 8, 12; Rom. vil. 31, 32, 33, and xi. 12;
1 Cor. i. 30, and i. 16, and vi. 20; Eph. ν. 1, 2.
Then shall the priest give thanks to God in the name of
all them that have communicated, turning him first to the
people, and saying,
The Lord be with you.
The answer.
And with thy spirit.
The priest.
Let us pray.
Almighty and everlasting God, we most heartily, &c.
The Common Prayer.
Then shall the priest say the Lord’s Prayer, the people
repeating after him every petition.
After shall be said as followeth :
® Lord and heavenly fFather, we Thy Humble δα
entirely desire Thy fatherly goodness, mercifully to accept this
our sacrifice of praise and thanksatbing, most humbly be-
seeching Thee to grant, that by the merits and death of ΤῸ»
CHAP.
Vil.
298 THE COMMUNION.
CHAP. Son PHesus Christ, and through faith in Wis blood, we, and
— all Thy whole Church, map obtain remission of our sins,
and all other benefits of Wis Passion. (Q) And here foe
offer and present unto Chee, 69 Lord, ourselbes, our souls and
bodies, to be a reasonable, holy, and lively sacrifice unto
Thee, humbly beseeching Thee, that all Me that be partakers
of this dDoly Communion, map be fulfilled Mith Thy grace
and heavenly benediction, And although foe be untoorthp,
through our mantfold sing, to offer unto Dhee any sacrifice,
pet foe beseech Thee to accept this our bounden duty anv ser-
hice, [1 B. of Edw. VI. “and command these our prayers
and supplications, by the ministry of Thy holy Angels, to be
brought up into Thy holy tabernacle, before the sight of Thy
divine Majesty,”] not foeiqhing our merits, but parvoning our
offences, through Gesus Christ our Word, by Whom, and
With Mhom, in the unity of the Wolv Ghost, all Honour
and glorp be unto Thee, 65 father Almighty, Morld Without
end. Amen.
Or this,| Scotch Lit. When all have communicated, he that 195
celebrates shall go to the Lord’s table, and cover with a
fair linen cloth, or corporal, that which remaineth of the
consecrated elements, and then say this collect of thanks-
giving, as followeth :
Almiabty and eberlibing Grod, foe most heartily thank
Thee, for that Chou dost bouchsafe to feed us Moho habe dulp
recefbed these Holy mosteries, Ὁ the spiritual food of the
most precious body and blood of σὺ» Son our Dabtour
Hesus Christ, and dost assure us thereby of ΤῸ» fabour and
goodness toard us, and that foe be berp members incorporate
in Thy mystical body, which is the blessed company of all
the faithful people, and be also heirs, through hope, of Chp
everlasting Ringdom, by the merits of the most prectous death
and passion of Thy Year Son: BAe πο most humbly be-
seech Thee, 69 Heavenly ffather, so to assist us With Why
grace, that foe map continue in that holy fellowship, and do all
such good forks as Thou hast prepared for us to (ρα in,
m [1 B. of Edw. VI. “that whoso- Son Jesus Christ, and be fulfilled, &c.,
ever shall be partakers of this holy and made one body with Thy Son Jesus
Communion may worthily receive the Christ, that He may dwell in them, and
most precious body and blood of Thy they in Him.”’]
THE COMMUNION. 299
through Fesus Christ our Lord, to fohom, with Thee and the cuap.
Holy Ghost, be all Honour anv glory, orld without end. Amen, —Y*
Then shall be said or sung, [Scotch Lit. Gloria in Excelsis,
in English. |
Glory be to Gro on High, and tn earth peace, qood fill ris in the
Rtofards men. Ae praise Thee, we bless Thee, toe Worship 1? 4,
Thee, ue glorify Thee, we gibe thanks to Thee for Thy great is placed
glorp, 65 Lord God, heavenly King, God the fFather Al- beginning
mighty. QD Lord, the onlp-begotten Son Fesu Christ, @ munion of-
Lord God, Lamb of God, Son of the fFather, that takest fo δα κι
afvap the sins of the foorld, habe mercy upon us. Thou that words
takest afeap the sins of the fort, babe mercy upon us. Thou Thee” &e.
that takest afuap the sins of the foorly, receéoe our prapers. teain
Thou that sittest at the right hand of God the Father, habe Pe
mercy upon us; for Chou only art Holy, Thou onlp art the
Lord, Thou only, 68 Christ, ith the Moly Grhost, art most
High, in the qlorp of God the fFather.
5 Then the priest, or the bishop, if he be present, shall let
them depart with this blessing.
Che peace of Grod Which passeth all understanding keep
pour Hearts and minds in the Rnofoledae and lobe of Grov, and
of Wis Son Besus Christ our Lord. [And the blessing of These
God Almighty, the father, Son, and Woly Ghost, be Pes
amongst pou, and remain With pou alwaps.] Amen. omitted in
Bucer.
[1 B. of Edw. VI. Where there are no clerks, the priest
shall say all things appointed for them to sing. |
[When the holy Communion is celebrate of the work-day,
or in private houses, there may be omitted Gloria in Excelsis,
the Credo, the homily, and the exhortation, beginning
“ Dearly beloved,” &c.]
[Scotch Lit. After the divine service is ended, that which
was offered shall be divided in the presence of the presbyter
and the churchwardens, whereof one half shall be to the use
of the presbyter, to provide him books of holy divinity ; the
other half shall be faithfully kept and employed on some
pious or charitable use, for the decent furnishing of that
church, or the public relief of their poor, at the discretion of
the presbyter and churchwardens. |
900 THE COMMUNION.
one Collects to be said after the offertory, when there is no Com-
Allencloa, . Wunion, every such day one. [And the same may be said also
enclos- -
ed pe’ [1] -as often as oceasion shall serve, after the collects either of
m . . . .
1B.of morning or evening prayer, Communion, or litany, by the
Edw. VI. discretion of the minister. ]
Assist us mercifully, @ Lord, in these our supplications
and prapers, and dispose the Map of Thy serbants tofvards
the attainment of eberlasting salbation, that among all the 196
changes and chances of this mortal life, then map eber be
defended bo Thy most gracious and readp Help, through
Christ our Lord. Amen.
® Almighty Lord and eberlibing Gov, bouchsafe we be-
seech Thee to direct, sanctify, and gobern both our Hearts anv
bodies in the Mavs of Why las, and in the Works of Ὁ»
commandments, that through ΟΡ» most mighty protection,
both Here and eber, Me map be preserbex in bodp and soul,
through our Lord and Sabiour FYesus Christ. Amen.
Grant foe beseech Thee, Almighty Grov, that the words
fobich foe habe heard this Yap With our outhard ears, map
through Thy grace be so grated inwardly in our hearts, that
they map bring forth in us the fruit of good libing, to the
Honour and praise of Thy Pame, through Fesus Christ our
Low. Amen,
Prevent us, 68 Word, in all our doings With Thy most
gracious fabour, and further us With Thy continual help, that
in all our foorks bequn, continued, and ended in Thee, Me map
qlovifp Thy Holy Pame, and finally bo Thy merey obtain
eherlasting {{{π, through Gesus Christ our Lordy. Amen.
Almighty Grov, the fountain of all Wisdom, Mho knofvest
our necessities before foe ask, and our iqnorance in asking; foe
beseech Chee to habe compassion upon our infirmities, and
those things δε for our unworthiness fe Dare not, and for
our blindness fe cannot ask, bouchsafe to gibe us, for the
Worthiness of Thy Son Fesus Christ our Wow. Amen.
Almighty Gov, Hho hast promised to Hear the petitions
of them that ask in Thy Son’s Pame, foe beseech Chee
mercifully to incline Whine ears to us that habe made nok
our prapers and supplications unto Thee, and grant that those
ταῖν OR a. Ύν
THE COMMUNION. 90]
things foe habe faithfully asked according to Why Will, may ΘῊ ΑΡ.
effectually be obtained, to the relief of our necessity, and to the —"
setting forth of Thy glory, through Fesus Christ our Word.
Anien,
Common Prayer.
(T) Upon the holy-days (if
there be no Communion) shall
be said all that is appointed
at the Communion, until the
end of the homily, concluding
with the general prayer for
the whole state of Christ’s
Church militant here in
earth, and one or more of
these collects before rehears-
ed, as occasion shall serve.
1 B. of Edw. VI."
On Wednesdays and Fri-
days the English litany shall
be said or sung in all places,
after such form as is appoint-
ed by the king’s majesty’s In-
junctions, or as is or shall be
otherwise appointed by his
highness. And though there
be none to communicate with
the priest, yet these days
(after the litany ended) the
priest shall put upon him a
plain alb, or surplice, with a cope, and say all things at the
Altar, (appointed to be said at the celebration of the Lord’s
Supper,) until after the offertory. And then shall add one
or two of the collects afore written, as occasion shall serve by
his discretion ; and then turning him to the people, shall let
them depart with the accustomed blessing. And the same
order shall be used all other days, whensoever the people be
accustomably assembled to pray in the church, and none
disposed to communicate with him.
1 B. of Edw. VI.
Likewise in chapels an-
nexed, and all other places,
there shall be no celebration
Common Prayer.
And there shall be no
[Scotch Lit. “ public’ cele-
bration of the Lord’s Supper,
᾿
β 197
except there be a good num-
ber to communicate with the
minister, according to his
discretion.
of the Lord’s Supper, except
there be some to communi-
cate with the priest. And in
such chapels annexed, where
the people hath not been ac-
customed to pay any holy bread, there they must either make
some charitable provision for the bearmg the charges of the
* [The collects “ For rain” and “ For fair weather,” stand here. |
302
THE COMMUNION.
CHAP. Communion, or else (for receiving of the same) resort to their
VII.
parish church.
Common Prayer.
And if there be not above
twenty persons in the parish,
of discretion to receive the
Communion, yet there shall
be no Communion, except four
or three at the least commu-
nicate with the minister.
And in cathedral or col-
legiate churches, where be
many ministers, and deacons,
they shall all receive the Com-
munion with the minister
every Sunday at the least,
except they have a reasonable
cause to the contrary.
1 B. of Edw. VI.
Also that the receiving of
the Sacrament of the blessed
body and blood of Christ
may be most agreeable to the
institution thereof, and to
the usage of the primitive
church; in all cathedral and
collegiate churches, there
shall always some communi-
cate with the priest that mi-
nistereth. And that the same
may be also observed every
where abroad in the country,
some one at the least of that
house in every parish, to
whom by course, after the
ordinance herein made, it
pertaineth to offer for the charges of the Communion, or
some other whom they shall provide to offer for them, shall
receive the holy Communion with the priest ; the which may
be better done, for that they know before when their course
cometh, and may therefore dispose themselves to the worthy
receiving of the Sacrament. And with him or them who
doth so offer the charges of the Communion, all other, who
be then godly disposed thereunto, shall likewise receive the
Communion. And by this means the minister, having
always some to communicate with him, may accordingly
solemnize so high and holy mysteries, with all the suffrages
and due order appointed for the same. And the priest in the
week-day shall forbear to celebrate the Communion, except
he have some that will communicate with him.
2 B. of Edw. VI.
(V) Although no order can be so perfectly devised, but it
may be of some, either for their ignorance and infirmity, or
else for malice and obstinacy, misconstrued, depraved, and
THE COMMUNION. 303
interpreted in a wrong part, and yet because brotherly charity CHAP.
willeth that, so much as conveniently may be, offences should
be taken away; therefore we willing to do the same:
Whereas it is ordained in the Book of Common Prayer, in
the administration of the Lord’s Supper, that the communi-
cants kneeling should receive the same, which thing being
well meant for a signification of the humble and grateful ac-
knowledging of the benefits of Christ, given unto the worthy
receiver, and to avoid the profanation and disorder which
about the holy Communion might else ensue: lest yet the
198same kneeling might be thought or taken otherwise, we do
declare that it is not meant thereby that any adoration is
done, or ought to be done, either unto the sacramental bread
or wine there bodily received, or unto any real and essential
presence there being, of Christ’s natural flesh and blood.
For as concerning the sacramental bread and wine, they re-
main still in their very natural substances, and therefore
may not be adored, for that were idolatry, to be abhorred of
all faithful Christians. And as concerning the natural body
and blood of our Saviour Christ, they are in heaven, and not
here, for it is against the truth of Christ’s true natural body
to be in more places than one.
Common Prayer. 1 B. of Edw. VI.
And to take away the
superstition which any person
hath or may have in the
bread and wine®, it shall suf-
fice that the bread be such as
is usual to be eaten at the
table with other meats, but
the best and purest wheat
bread that conveniently may
be gotten. (W) And if any
of the bread and wine remain,
the curate shall have it to his
own use. [Scotch Lit. “ And
if any of the bread and wine
remain which is consecrated,
For avoiding of all matters
and occasion of dissension, it
is meet that the bread pre-
pared for the Communion be
made through all this realm
after one sort and fashion,
that is to say, unleavened and
round, as it was afore, but
without all manner of print,
and something more large
and thicker than it was, so
that it may be aptly divided
in divers pieces; and every
one shall be divided into two
pieces at the least, or more,
© [Scotch Lit. “ though it be lawful to have wafer bread.’’]
304.
CHAP. it shall be reverently eaten
and drunk by such of the
communicants only as the
presbyter which celebrates
shall take unto him, but it
shall not be carried out of the
church. And to the end
there may be little left, he
that officiates is required to
consecrate with the least; and
then if there be want, the
words of consecration may be
repeated again, over more,
either bread or wine, the
presbyter beginning at these
words, ‘Our Saviour, in the
night that He was betrayed,’ ”
&e.
Common Prayer.
The bread and wine for the
Communion shall be pro-
vided by the curate and
churchwardens, at the charges
of the parish, and the parish
shall be discharged of such
sums of money, or other
duties, which hitherto they
have paid for the same by
order of their houses every
Sunday.
THE COMMUNION.
by the discretion of the mi-
nister, and so distributed.
And men must not think less
to be received in part, than
in the whole, but in each of
them the whole body of our
Saviour Jesus Christ.
1 B. of Edw. VI.
And forasmuch as the pas-
tors and curates within this
realm, shall continually find
at their costs and charge in
their cures, sufficient bread
and wine for the holy Com-
munion, (as oft as their parish-
ioners shall be disposed for
their spiritual comfort to re-
ceive the same,) it is there-
fore ordered; that in recom-
pense of such costs and
charges, the parishioners of every parish shall offer every
Sunday, at the time of the offertory, the just value and price
of the holy loaf, (with all-such money, and other things as
were wont to be offered with the same,) to the use of their
pastors and curates, and that in such order and course as
they were wont to find, and pay the said holy loaf.
P [Scotch Lit. the rest omitted. ]
THE COMMUNION.
Common Prayer.
And note, that every parish-
ioner shall communicate at
the least three (X) times in
the year, of which Easter to
be one, and shall also receive
the Sacraments, and [Scotch
Lit. “ observe”] other rites,
according to the order in this
book appointed*. And yearly
at Easter every parishioner
shall reckon with his parson,
vicar, curate, or his or their
deputy or deputies, and pay to
them or him all ecclesiastical
duties accustomably due then,
and at that time to be paid.
305
1 B. of Edw. VI.
Furthermore, every man
and woman to be bound to
hear and to be at divine ser-
vice, in the parish church
where they be resident, and
there with devout prayer, or
godly silence and meditation,
to occupy themselves. There
to pay their duties, to com-
municate once in the year at
the least, and there to take
and receive all other Sacra-
ments and rites, in this book
appointed. And whosoever
willingly, upon no just cause,
do absent themselves, or do
ungodly in the parish church
occupy themselves, upon proof
thereof by the ecclesiastical
laws of the realm to be ex-
communicated, or suffer other
punishment, as shall to the
ecclesiastical judge (accord-
ing to his discretion) seem
convenient.
And although it be read in ancient writers, that the people
many years past received at the priest’s hands the Sacra-
ment of the body of Christ in their own hands, and no
commandment of Christ to the contrary ; yet forasmuch as
they many times conveyed the same secretly away, kept it
with them, and diversely abused it to superstition and wicked-
ness ; lest any such thing hereafter shall be attempted, and
that an uniformity might be used throughout the whole
realm, it is thought convenient the people commonly receive
the Sacrament of Christ’s body in their mouths at the priest’s
hands.
4 [Scotch Lit., the rest omitted. ]
L’ ESTRANGE,
CHAP.
Vil.
ANNOTATIONS 201
UPON
CHAPTER VII.
το = is (A) The Eucharist, whence derived; εὐχαριστία and ἐυλογία, different
——__——_ things, and had different forms. (B) Men and women sat separate
one from another. (C) Mixing of water with wine ancient. The rea-
sons for it. (D) ‘Draw near, when to be said. Chancels anciently
peculiar to the clergy. The emperor only privileged. Laic Communion,
what. Why chancels allotted to the clergy only. The people usually
received at the chancel door. (E) Confession, why necessary before
the Communion. The priest’s posture at the Altar, standing, and why-
(F)Sursum corda, ancient. (G) So also the responses. (H) Proper
prefaces. (1) Trisagium, ancient. Two hymns so called. (K) Conse-
eration, not performed by the words of primitive institution. The
sense of the fathers. The ancient custom of saying Amen to the conse-
cration. “Oon δύναμις, what in Justin Martyr. (L) Remembrance of
Christ’s Passion at the Eucharist, ought to be as well by verbal comme-
moration as by mental meditation. The ancient forms. (M) The bread
anciently delivered into the Communicants’ hands. (N) Kneeling in the
act of receiving commended; sometime used in antiquity; where practised
since the Reformation. (OQ) The various forms of delivering the ele-
ments. That of our Church justly preferred before the rest. (P) The
Scotch order for saying Amen by the party receiving commended.
Singing of psalms during the communicating, ancient. (Q) The Roman
order defective in the most proper sacrifice. (R) The angelical hymn.
Difference betwixt a hymn and a psalm. The hymn misplaced in the
Mass-book. Our order more consonant to antiquity. The council of
Carthage cleared. (S) The benediction, by whom to be given. The
custom of bowing at it. (1) The second service, when to be read.
(V) A rubric unhappily omitted. (W) The remains of the consecrated
elements, how anciently disposed. (X) To receive thrice in the year an
ancient practice.
And above all things, &c.| That the holy Communion, even A
in the Apostolical age, was celebrated at the same both table
and time, when Christians met for their ordinary repast at.
meals, hath been said before. No part of that, either spiritual
THE COMMUNION. 307
or temporal food, was received without some religious applica- CHAP.
tion to God, relative and directed to the ends for which those δι:
collations were prepared; which application, whether it con-
cerned the creature destined for bodily or for mystical re-
freshment, consisted of either two prayers distinct, or two
202 distinct members of one prayer. The first was εὐχαριστία,
“thanksgiving” to God for those benefits. The second
εὐλογία, “invocation” of His blessing upon them. To speak
appositely to the matter in hand, when this application re-
lated to the elements separated for the holy Communion,
thanksgiving was made to God the Father much to the same
effect of this, that is, “for the redemption of the world by the
death and passion of our Saviour Jesus Christ,” &c. And
from this very use the Communion contracted the name of
Eucharist, and not, ‘as hitherto hath been commonly sup-
posed, from any words constituting consecration. Consecra-
tion of the elements was made indeed with thanksgiving,
not by it; by blessing it was performed, by blessing joined
with thanksgiving in one continued form of prayer, or by
blessing concomitant with thanksgiving in two distinct
forms. Clear it is, though I grant the words were anciently
used in a promiscuous sense, these two, thanksgiving and
blessing, as distinct things, have in antiquity several designs,
and also several forms. Justin Martyr*, describing the
Eucharist or thanksgiving, in his time, saith, Ὃ Κύριος
παρέδωκε, ἵνα ἅμα τὲ εὐχαριστῶμεν TO θεῷ ὑπὲρ τοῦ τὸν
κόσμον ἐκτικέναι σὺν πᾶσι τοῖς ἐν αὐτῷ διὰ τὸν ἄνθρωπον, καὶ
ὑπὲρ τοῦ ἀπὸ τῆς κακίας ἐν ἧ γεγόναμεν ἠλευθερωκέναι ἡμᾶς,
καὶ τὰς ἀρχὰς, καὶ τὰς ἐξουσίας καταλελυκέναι τελείαν κατά-
λυσιν, διὰ τοῦ παθητοῦ γενομένου κατὰ τὴν βουλὴν αὐτοῦ"
“the Lord hath commanded that withal we should give
thanks to God for the creation of the world, and all things
therein for the benefit of man; and for His delivering us
from the misery wherein we were born, and overthrowing
principalities and powers with a total defeat, by Him that
suffered according to His counsel.” For farther illustration
of this place, you must know, that though the agape were
now, for the cause afore specified, antiquated in the Greek
Church, yet in regard the collations were so very bountiful,
* Dialog. cum Tryphon.
x2
308 THE COMMUNION.
C ἜΓΜΕ as the Communion accommodations served, there remained
———— fair dole for the poor, the ancient form of thanksgiving, used
at their ordinary meals, was in part retained, viz. that by
which special recognizance was made to God as the Creator,
Lord, and giver of all things. After this, relating to the
creatures deputed for Christ’s redemption and passion, and
as he elsewhere addeth”, ὑπὲρ τοῦ κατηξιῶσθαι τούτων παρ᾽
αὐτοῦ, “for that God did deign them the favour of those
gifts of bread and wine.” ‘To the very same purpose is that
εὐχαριστία μυστικὴ in the Clementine Constitutions®; evya-
ριστοῦμεν col πάτερ ἡμῶν ὑπὲρ ζωῆς ἧς ἐγνώρισας ἡμῖν διὰ
᾿Ιησοῦ τοῦ παῖδός σου, &c.; “we give Thee hearty thanks,
our Father, for the life Thou hast given us by Thy Son Jesus
Christ,” &¢c., dv ἀπέστειλας ἐπὶ σωτηρίᾳ τῇ ἡμετέρᾳ γίνεσθαι
ἄνθρωπον, &c., “whom Thou sentest to become man for our
salvation,” &c.: so gradually proceeding through the whole
economy of His mediatorship, it concludeth thus; ἔτι evya-
ριστοῦμεν πάτερ ἡμῶν, ὑπὲρ τοῦ τιμίου αἵματος ᾿Ιησοῦ Χρι-
στοῦ τοῦ ἐκχυθέντος ὑπὲρ ἡμῶν, καὶ τοῦ τιμίου σώματος, οὗ καὶ
ἀντίτυπα ταῦτα ἐπιτελοῦμεν, αὐτοῦ διαταξαμένου ἡμῖν καταγ-
γέλλειν τὸν αὐτοῦ θάνατον ; “we further thank Thee, O our
Father, for the precious blood of Jesus Christ shed for us,
and for His precious body, the antitypes whereof we now
celebrate, He having commanded us to shew forth His
death.” Thus have I made it evident whence the word
Eucharist is derived, and that this thanksgiving was an-
ciently distinct from the consecrating or blessing of the ele-
ments, whereof the several forms are also as easily to be
produced, but I shall supersede them for the present, having
occasion anon to declare them.
The men on one side, and the women on the other side.| B
Such was the primitive practice. The Clementine Constitu-
tions, πρόνοια δὲ τούτων eis τὸ ἕτερον μέρος οἱ λαϊκοὶ καθεζέ-
σθωσαν μετὰ πάσης ἡσυχίας καὶ εὐταξίας, καὶ αἱ γυναῖκες
κεχωρισμένως ; “let it be their care,’ speaking of deacons,
“to see that the people sit on one side with all stillness and
order, and that the women sit apart by themselves.” Nor
did they only sit in places distinct, but in reference to those
places had distinct officers; στηκέτωσαν δὲ οἱ μὲν πυλωροὶ 203 —
» Apolog. 2. ¢ Const. Apost., lib. vii. c. 26. |
THE COMMUNION. 309
εἰς τὰς εἰσόδους τῶν ἀνδρῶν, φυλάσσοντες αὐτοὺς, ai δὲ διάκο- C HAE:
vot εἰς τὰς τῶν yuvaixwv4, “let the door-keepers attend upon ————
the entrance of the men, and the deaconesses upon the
entrance of the women.”
c A little pure and clean water.| So was the ancient prac-
tice, ἄρτος προσφέρεται, καὶ οἶνος, καὶ ὕδωρ", “ bread is brought
forth, and wine, and water,” saith the ancient father. This was
in opposition to two contrary sects; first, the Arminians, who
held that it was only lawful to use wine alone, without water.
Secondly, against the Hydroparastate, who officiated with
water unmixed with wine. The reason of this mixture was
partly in imitation of our Saviour’s act in the first institution
of the Eucharist, agreeable to the custom of that hot climate,
which constantly used to allay the heat of the wine with
water; and partly, because that when our Saviour’s side was
pierced with the lance, there issued out both water and
blood, John xix. 34.
D Draw near.| This exhortation, with the former, should
regularly be said before the people ascend into the chancel ;
for the first, I have the suffrage of a very learned bishop‘
concurring in opinion with me; and for the latter, these
very words, “draw near,’ seem to imply as much, which
would sound very superfluous and idle, were the communi-
cants already ascended. Therefore Bishop Andrewes hath
affixed this marginal note’, forte non est opus his verbis, quia
jam accesserunt, “ perhaps these words might be better
spared, because they are already come.” Again, the rubric
before this invitation confirms this opinion, enjoining it to be
said to them that come (not those that are already come) to
receive the holy Communion. Now to enquire into the
practice of antiquity; first, you must know, that the laity,
the people, were not permitted so much as to enter the
chancel: μόνοις ἐξόν ἐστιν τοῖς iepatixois εἰσιέναι εἰς TO θυ-
_ σιαστήριον, καὶ κοινωνεῖν ", “it is only lawful for the clergy
to enter the chancel, and there to communicate.” So also
# Const. Apost., lib. ii. ο. 57. * Montagu. Art. of Visit., anno 1638.
© Just. Martyr. Apol. 2. ubi supra. tit. 7. art. 7.
vide Cone. Carthag., c. 4. [Concil. & [Subjoined to Nicholls’s Com-
Africanum. Labbei, tom. iii. p. 503.] ment. ]
et Concil. 6. in Trullo. can, 32. [ Lab- h Concil. Laodic., can. 19.
bei, tom. vii. p..1362.]
CHAP.
VIL.
a
310 THE COMMUNION.
another canon of another council, μὴ ἐξέστῳ τινὶ τῶν array=
tov ἐν λαϊκοῖς τελοῦντι, ἔνδον ἱεροῦ εἰσιέναι θυσιαστηρίου ἷ,
“Jet no layman be permitted to come within the choir ;”
but this is with an exception of honour to the emperor,
who had a dispensation to enter this holy place, ἡνίκα ἀν
βουληθείη προσάξαι δῶρα τῷ πλάσαντι, “when he had a
mind to present his oblations to his Creator.” I do not
think that this is the first council which passed this grace to
the emperor, because Nazianzen* before cited, in the last
chapter, gives so clear an account of the matter of fact. I
shall not overcharge you with too many proofs in so known
a custom, which needs no further demonstration than that
familiar phrase, of ‘laic communion,” so frequent in St. Cy-
prian' and the African fathers, which denoted the deposing
of a clergyman, and compelling him to communicate amongst
the people, in a place distinct from the clergy. Whence first
this distinction grew, Bishop Jewel gives this reason, “ that
they might not be disturbed in the office of their ministry.”
I may assign another, because, at that time, the choir was
not susceptible of both states; for, without dispute, the
clergy were then surpassing numerous, so as Nazianzen™
speaks complainingly, εἰσὶ σχεδόν τι πλείους κατ᾽ ἀριθμὸν, :
ἣ ὁπόσων ἄρχουσι, “they were very near as many as the .
flock under their cure.” In the Church of Constantinople®
there were, by imperial determination, sixty priests, a hundred ‘
deacons, a hundred and ten readers, and twenty-five singers.
The people being thus shut out of the choir, some place
they must of necessity be allotted, to which the phrase
“draw near” (for it was of ancient usage) must have respect;
this was the chancel door, or entrance into it; for the clergy
having communicated, “‘the superior orders within the rails,
at the Communion table, the inferior within the body of the
choir®,” the priest went down to the chancel door, opened
- ΝᾺ Aon eee Mh Ὁ
i Concil. 6. in Trull., can. 69. - laico communicare contingeret. Cone.
K [See p. 275.] Hippon. ca. 41. Ut Donatiste in nu-
1 [Ep. lv. ad Antonianum. Admissus mero laicorum recipiantur. See Aug.
est Trophimus ut laicus communicet.
Ep. lxvii. ad fratres Hispan. Basilides
episcopatum pro conscientia sue vul-
nere sponte deponens ad agendam
penitentiam conversus, Deum depre-
catus et satis gratulans si sibi vel
Ep. ad Bonifacium. 185. ]
m Apologet., [p. 15. tom. i. opp. ]
πα [Authent. Collat. i. tit. iii, no-
vell. 8.1
ο Concil. Tolet. 4. c. 18. [p. 873.
Collectio Cann. Hispan. Madrid, 1808.
THE COMMUNION. 311
both leaves, which before were kept shut; upon which occa- CHAP.
sion St. Chrysostom hath this excellent advertisement ; ὅταν oe
ions ἀνελκόμενα τὰ ἀμφίθυρα, τότε νόμισον διαστέλλεσθαι τὸν
204 οὐρανὸν ἄνωθεν, καὶ κατιέναι τοὺς ἀγγέλους, “ when thou be-
holdest the two doors of the cancellum, or traverse doors
opened, think with thyself thou then beholdest heaven itself
displayed, and the Angels descending from above,” there,
μεγάλῃ τῇ φωνῇ, φρικτῇ τῇ Bon, καθάπερ Tis κήρυξ, THY χεῖρα
αἴρων εἰς τὸ ὕψος, ὑψηλὸς ἑστῶς, πᾶσι κατάδηλος γεγονὼς,
τοὺς μὲν καλεῖ, τοὺς δ᾽ ἀπείργει, “with a loud voice, and
thundering noise, like a crier, lifting his hand on high,
mounted up visible to all men, these he inviteth to partici-
pate, those he driveth away.” The form of invitation, if we
may credit the liturgy which beareth St. Chrysostom’s name,
was this, μετὰ φόβου Θεοῦ καὶ πίστεως προσέλθετε, “in the
fear of God with faith draw near ; and the very same is in
the liturgy ascribed to James. Certain it is the priest did
not run ambling with the elements up and down from man
to man, but that the communicants came to him; and this
is farther manifest by the Constitutions, called Apostolical ;
μεταλαμβανέτω ἑκάστη τάξις καθ᾽ ἑαυτὴν, τοῦ κυριακοῦ σώμα-
τος, καὶ τοῦ τιμίου αἵματος, ἐν τάξει μετὰ αἰδοῦς καὶ εὐλαβείας
ὡς βασίλέως προσερχόμενοι σώματι": “let every order by
itself, in course, participate of the body of the Lord, and of
His precious blood, with all fear and reverence, as approach-
ing to the presence of a king.”
E Then shall this general confession be made.| The Church
very aptly disposeth confession at the beginning of the
Communion service; for considering that solemn penance,
of so laudable practice in the primitive Church, is laid aside,
and the necessity of auricular confession worthily abolished ;
reason good some account should be given to the Church,
and in the Church, of our humble acknowledgment of our
sins, and hearty contrition for them, as preparatives neces-
sary to the ensuing duty.
During the whole time of the priest’s officiating at the
Communion, setting aside in the very instant of his receiv-
Sacerdotes et Levite ante altare com- P Chrysost. Hom. iii. in Eph.
municent, in choro clerus, extra cho- 4 Chrysost. Hom. xvii. in Hebr.
rum populus. | ® Lib. ‘ii. ο. 57.
CHAP.
VIl.
312 THE COMMUNION.
ing, you find him but twice upon his knees, whereof this is
the first ; at all other times, and parts of the service, he is
ordered to stand, and so was the practice of the primitive
Church: so the Constitutions’, ὁ ἀρχιερεὺς λαμπρὰν ἐσθῆτα
μετενδὺς, Kal στὰς πρὸς τῷ θυσιαστηρίῳ εὑξάμενος : “the
bishop in a white and shining vestment, and standing at the
Altar praying.” So Augustine very often, especially where
he expostulatetht, Quis audivit aliquando fidelium stantem
sacerdotem ad altare dicere in precibus, Offero tibi sacrificium
Petre vel Paule? &c., “What one of all the faithful ever
heard the priest, standing at the Altar, say in his prayers,
I offer sacrifice to thee, Peter, or thee, Paul?” This posture
was taken up by the Christian Church, in imitation of the
Temple service, where the legal sacrifices were offered by the
priest standing. Now the correspondence betwixt the legal
and our evangelical sacrifice being such as is betwixt the
substance and the shadow, why should we not agree in the
posture also? for the priest performing the agenda of this
office, is employed in several oblations; first, to offer τὸ
εὐχῶν θυμίαμα, “the incense of prayers and praises,” those
of the congregation. Secondly, the oblation of our alms.
Thirdly, the oblation of ourselves, souls and bodies. Lastly,
the grand sacrifice of all, the Lamb of God slain for us, and
His death represented in the blessed symbols. But why
then doth he not stand at this prayer also? I answer, be-
cause it is not part of the former oblations, but an humble
confession of his own and the congregation’s transgressions.
Lift up your hearts.| Of the excellent design and antiquity F
of this preface, with its responsory, St. Cyprian" gives un-
deniable evidence. Quando stamus ad orationem, cogitatio
omnis carnalis et secularis abscedat ; nec quicquam tune animus
quam id solum cogitet quod precatur: ideo et sacerdos ante
orationem, prefatione premissa, parat fratrum mentes dicendo,
Sursum corda; et dum respondet plebs, Habemus ad Dominum,
admoneatur, nihil se quam Dominum cogitare ; “when we are
employed in prayer, all carnal and worldly thoughts should
be banished ; nor must we mind any thing but what we are
about, our prayers ; and therefore the priest, before he begins
to pray, prepareth the hearts of the people with this preface, 205
® Lib. viii. c. 12. t De Civit. Dei, lib. viii. c. 27. ἃ De orat. Dom.
a
Ἵ
δ
THE COMMUNION. 313
saying, Lift up your hearts; and when they reply, We lift CHAP.
them up unto the Lord, they are thereby admonished to i
think of nothing but God.”
G Let us give thanks unto the Lord.| These verses are but
labels annexed to the other of sursum corda, and have refer-
ence to them: quis gratias agit Deo, nisi qui sursum habet
cor ad Dominum; “who doth give thanks to God, but he
who hath his heart lift up unto the Lord,” with Augustine :
and elsewhere more fully*, de hoc tanto bonoy levati cordis,
non nobis gloriam quasi nostrarum virium tribuimus, hoc enim
continuo admonemur, quia hoc dignum, hoc justum est : “ for this
so great benefit of our hearts lifted up, we ascribe not glory
to ourselves, as proceeding from our own natural power; for
we are presently admonished, it is meet and right so to do.”
Much it is for the honour of this preface, that whereas the
east and west in other parcels differed very much, yet in this
they both agreed, as is to be seen in all the liturgies ex-
tant of those ancient times, whereof having given you in-
stance for the Latin, I shall for brevity sake, only for the
Greek produce the Apostolical Constitutions’: ὁ ἀρχιερεὺς"
ἅνω Tov vodv' καὶ πάντες" ἔχομεν πρὸς τὸν κύριον" ὁ ἀρχιερεὺς"
εὐχαριστήσωμεν τῷ κυρίῳ" καὶ πάντες" ἄξιον καὶ δίκαιον" καὶ ὁ
ἀρχιερεὺς εἰπάτω: ἄξιον ὧς ἀληθῶς καὶ δίκαιον πρὸ πάντων
ἀνυμνεῖν σε τὸν ὄντως ὄντα θεὸν : “The bishop: Lift up your
hearts. The people: We lift them up unto the Lord. The
bishop: Let us give thanks unto the Lord. The people: It is
meet and right. The bishop: True, it is very meet and right
to praise Thee the true God,” &c.
H Proper prefaces.| In the Church of Rome there were ten
proper prefaces, which our reformers, desirous to contract
the office into more ease, reduced to five, proper to days of
more eminent remark®.
I Holy, holy, holy, &c.| This hymn was anciently called
Trisagium, because it consisted of three Holies. I find in
antiquity two forms of hymns under this name”. One thus:
x Idem de bono viduitatis. [t. vi. de apostolis, de cruce, de jejunio quad-
p- 380. | ragesimali, de Beata Virgine. See Spel-
y [Sursum. ] man’s Concilia, p. 106. Lond. 1664. ]
* Lib. viii. c. 12. » [Alter hymnus est quem in liturgia
* [The five prefaces which were sua Greci bis terve quotidie concinunt,
omitted were, de apparitione Domini, Latini vero semel tantum quolibet
314 THE COMMUNION. :
CHA P. “Arytos ὁ Θεὸς, ἅγιος ἰσχυρὸς, ἅγιος ἀθάνατος, ᾿ἐλέησον ἡμᾶς >
᾿- “holy God, holy mighty, holy immortal, have mercy on us.”
This is that hymn mentioned in the Trullan Council’, as the
frame, τῶν παλαιῶν ἁγίων πατέρων, “of the ancient Fathers,”
which Balsamon interpreteth to be the Fathers of the Council
of Chalcedon; extant it is in the liturgy ascribed to St.
Basil‘, but not in that of St. Chrysostom; and therefore either
that liturgy must not be St. Chrysostom’s, (who I conceive
may best pretend to it,) or else this hymn was not used in |
the Constantinopolitan Church, until Proclus’s time, who
upon the event of a miracle had advice from heaven to order
the singing of it in his church, if there be any faith in those
historians who deliver it for truth®. The other form of Tri-
sagium is this retained by our Church, expressly and almost
to a syllable agreeing with that in the Gregorian service‘, in
St. Chrysostom’s liturgy’, and before them in the Constitu-
tions®, The composition is most excellent, wherein the
celestial choir are drawn into concert with the Church, join-
ing as a chorus in the words of the people, magnifying His
humanity, saying, “ Glory be to Thee, O Lord most high ;”
or rather, as in the original, “ Hosanna to the Son of David,
blessed is he that cometh in the Name of the Lord, Hosanna
in the highest,” for so it is in the Latin translation, set forth
2 Eliz. Osanna in excelsis, Benedictus qui venit in nomine Do-
mini, Osanna in excelsis’.
anno, nimirum in magna Parasceve,
idque Greece simul et Latine, his con-
ceptum verbis, Sanctus Deus, Sanctus
Fortis,Sanctus Immortalis, miserere nobis.
Allix de Trisagii orig. 8vo. 1674. ]
© Can. 81.
ἃ [In most copies of St. Basil’s
liturgy this hymn is not given in full,
but referred to in a rubric, as well
known. Goar, p. 161. Also St. Chry-
sostom’s liturgy. Goar, p. 68. It is
found in a Latin translation of St.
Basifs liturgy. (Opp. Paris, 1566.
Ῥ. 857.) Basil is said to have recited
this hymn frequently. See Le Quien
in opp. S. Jo. Damascen. ubi infra. ]
© [Φασὶ μὲν οὖν καὶ of τὴν ἐκκλησιασ-
τικὴν ἱστορίαν συντάξαντες, ὅτι λιτανεύ-
ovTos τοῦ ἐν Κωνσταντινουπόλει λαοῦ, διά
τινα θεήλατον ἀπειλὴν, ἐπὶ Ππρόκλου τοῦ
ἀρχιεπισκοποῦ γεγενημένην, συνέβη ἀρ-
παγῆναι παιδίον ἐκ τοῦ λαοῦ, καὶ οὕτω
μνηθῆναι ὑπ᾽ ἀγγελικῆς Twos διδασκα-
Alas τον τρισάγιον ὕμνον, ἅγιος ὃ Θεὸς,
ἅγιος ἰσχυρὸς, ἅγιος ἀθάνατος, ἐλέησον"
ἡμᾶς" καὶ αὖθις ἐπιστραφέντος τοῦ παι-
δίου, καὶ τὸ μυηθὲν ἀπαγγείλαντος, Grau
τὸν ὕμνον ἅπαν τὸ πλῆθος, καὶ οὕτω.
κοπάσαι τὴν ἀπειλήν. Joh. Damascen.
de Orthodox fide, lib. iii, ο. 10, Paris.
1712.]
f { Renaudot., t.i. p. 101.]
8. [ἐκφώνως ὃ ἱερεύς" Τὸν ἐπινίκιον
ὕμνον ᾷδοντα βοῶντα κεκραγότα καὶ
λέγοντα ὃ χορός. “Ayios ἅγιος ἅγιος
κύριος Σαβαὼθ, πλήρης 6 οὐρανὸς καὶ
h γῆ τῆς δόξης Sov" ὡσαννὰ ἐν τοῖς ὑψί-
στοις, εὐλογημένος ὃ ἐρχομενός ἐν dvd-
ματι κυρίου" ὡσαννὰ ἐν τοῖς ὑψίστοι5.}
nh Lib, viii. ο. 12 and 18.
i Sanctus, Sanctus, Sanctus, Dominus -
Deus Sabaoth, Pleni sunt cceli et terra
gloria tua, Osanna in excelsis, Benedic-
tus qui venit in nomine Domini. Osanna
THE COMMUNION. 315
K Saying, Take eat, this is My body.| The recital of these ἀν. τς
words pass in the common vogue for a consecration ; were 1 ------
Romishly inclined, I should rather impute unto them the
power of transubstantiation, for that a bare narrative can be
qualified to consecrate is certainly new divinity, unknown to
Scripture, and antiquity interpreting it. Therefore I must
adhere in judgment to those learned men who derive conse-
cration from the word of God and prayer, the very way by
which our Saviour Himself sanctified those elements in His
first. institution, Matt. xxvi, 26, εὐλογήσας, “ calling upon
God for His blessing,” and εὐχαριστήσας, “ giving thanks,”
in which action it must be supposed that Christ had more than
a general design of saying grace, as we phrase it, for those ele-
206ments as creatures ordained for common nutriment, viz. an
intention of invocating God’s blessing upon them, in reference
to those ends for which He meant by His institution to
separate and depute them. And though the primitive
fathers, in the act of consecration, did usually join the nar-
rative of Christ’s institution with the words of blessing and
thanksgiving, thereby as it were shewing their commission ;
yet were they far from imagining that the elements were
sanctified any other way than by prayer, if they must be
thought (as sure none will question it) to mean as they said:
Justin Martyr is express*, τὴν δι᾿ εὐχῆς λόγου τοῦ παρ᾽ αὐτοῦ
εὐχαριστηθεῖσαν τροφὴν ἐξ ἧς αἷμα καὶ σάρκες κατὰ μεταβολὴν
τρέφονται ἡμῶν, ἐκείνου τοῦ σαρκοποιηθέντος ᾿Ιησοῦ καὶ σάρκα
καὶ αἷμα ἐδιδάχθημεν εἶναι, i. 6. “ those viands by which our
flesh and blood are nourished, being blessed by the prayer
and thanksgiving of the priest, we are taught, became thereby
the body and blood of Christ, who was incarnate.’ Cyprian’,
panis ille supersubstantialis et calix benedictione solemni conse-
cratus, i.e. “that supersubstantial bread and wine, consecrated
by solemn benediction.” Nyssen™, ἁγιάζεται διὰ λόγου θεοῦ
καὶ ἐντεύξεως, i. 6. “ the Eucharist is sanctified by the word
of God and prayer.” Cyril®, ἐπικλήσεως γινομένης ὁ μὲν ἄρτος
γίνεται σῶμα Χριστοῦ, i.e. “itivocation being made, the
bread becomes the body of Christ.” Jerome, quid patitur
in excelsis.—D. Gregorii Liber Sacra- ! De Coena Dom.
mentorum, p. 1. cum notis H. Menard. ™ Catech. Orat. c. 37.
Ρ. 10.] n Mystag. 1.
“k Apolog. 2.
CHAP.
VII.
316 THE COMMUNION.
mensarum minister, ut supra eos se tumidus efferat, ad quorum
preces Christi corpus sanguisque conficitur®, i. e. “ what aileth
this table-servant and deacon, that he carrieth himself so
loftily above those with whose prayers the body and blood of
Christ is effected in the Eucharist.” His convert, St. AustinP,
Benedicitur et sanctificatur illud quod est in Domini mensa
oratione, i. 6. “the symbols lyimg on the holy table, are
blessed and sanctified by prayer.’ Nor do I find in all
antiquity any one genuine piece of a different sense, only
St. Ambrose in his de Sacramentis (if it be his) seemeth to
vary, antequam consecretur, panis est ; ubi autem verba Christi
accesserint, corpus est Christi1; “before consecration it is
mere bread ; but when once Christ’s words of institution are
recited, it becomes the body of Christ.” Which yet is not
directly opposite to what I have delivered before, especially
taking Ambrose entire, for he begins his ‘chapter thus: Vis
scire quia verbis celestibus consecratur? Accipe que sunt
verba. Dicit sacerdos, fac nobis hanc oblationem adscriptam*
rationabilem, acceptabilem, quod est figura corporis et sanguinis
Domini nostri Jesu Christi. Qui pridie quam pateretur, &c.,
i.e. “But will you know that the elements are consecrated with
heavenly words? Hear the words themselves. The priest
saith, Make this sacrifice, which is the figure of the body
and blood of Christ, imputable, reasonable, acceptable for us.
Who the night before He suffered,” &c., reciting Christ’s action
at the institution from the Evangelists, where the narrative of
the institution being continued with the prayer of the priest,
the consecration may seem to be completed by those words,
though in truth the prayer it was that operated the main, and
without it the words could have effected nothing; and this is the
reason why both in the now canon of the Mass, and the ancient
liturgies, there is always affixed a prayer of benediction, that
εὐλογία mentioned before, whose forms I shall here exhibit in
reference to my former promise. In the Romish canon thus,
ut hec oblatio nobis corpus et sanguis fiat dilectissimi filii tut
° Ad Euagrium, torum, antequam illud quod est in
P Epist. 59. [Eligo in his verbis (1 Domini mensa, incipiat benedici; ora-
Tim. ἢν 1, 2.) hoe intelligere, quod tiones, cum benedicitur et sanctifi-
omnis vel pene omnis frequentat Eccle- _catur. |
Sla, ut precationes accipiamus dictas, a Lib. iv. ec. 6.
quas facimus in celebratione Sactamen- * [ratam, ed. Ben. ]
"v7.
Pat 2
: THE COMMUNION. 317
Domini nostri Jesu Christi, “that this oblation may become to
us the body and blood of Thy most beloved Son our Lord Jesus ————
Christ.” In the liturgy of St. Basil*, God is invocated “ that
. He would send His Holy Spirit,” ἐπὶ τὰ προκείμενα δῶρα ταῦ-
j Ta Kal εὐλογῆσαι αὐτὰ Kal ἁγιάσαι, ““ upon the gifts there pre-
sent, that He would bless and sanctify them.” That of St.
Chrysostom more fullt; εὐλόγησον δέσποτα τὸν ἅγιον ἄρτον"
ποίησον τὸν μὲν ἄρτον τοῦτον τίμιον σῶμα τοῦ Χριστοῦ σου:
“bless, O Lord, this holy bread, make it the precious body of
Thy Christ.” Elder than these the Clementine Constitutions.
Having premised the words of institution, (a mode observed
207 by all Greek liturgies, herein differing from the Latin,) he
adds, ἀξιοῦμέν ce, ὅπως εὐμενῶς ἐπιβλέψῃς ἐπὶ τὰ προκείμενα
δῶρα ταῦτα ἐνώπιόν cov, σὺ ὁ ἀνενδεὴς θεός" καὶ καταπέμψης
τὸ ἅγιόν σου πνεῦμα ἐπὶ τὴν θυσίαν ταύτην τὸν μαρτύρα τῶν
παθημάτων τοῦ κυρίου ᾿Ιησοῦ, ὅπως ἀποφήνῃ τὸν ἄρτον τούτον
σῶμα τοῦ Χριστοῦ σου, καὶ τὸ ποτήριον τοῦτο αἷμα τοῦ Χριστοῦ
σου“, ὅζο., “we beseech Thee that Thou wouldest graciously
behold these oblations presented before Thee, Thou God that
wantest nothing, and send down Thy Holy Spirit upon this
sacrifice, being the commemoration of the passions of our
Lord Jesus, to exhibit this bread as the body, and this cup
as the blood of Thy Christ.” Now it were, I say, vain to
prefix with the Latins, or to affix with the Greeks, such an
invocation, if the bare affirmative words of our Saviour’s in-
) stitution were consecration all-sufficient.
By the marginal ascription of the 1 B. of Edward VI. we
may observe from whence the custom is derived for the
minister to take the elements into his hands upon his pro-
nouncing of the words of institution. I humbly offer it to
better judgments, whether that direction being expunged by
our second reformers, it would not be a safe and as proper a
course to begin that action at these words, “Grant that we
receiving these Thy creatures,” &c., and to continue the rite
until the words of institution be past. For as I said before,
the words of invocation of God’s blessing, jointly with those
: of Christ’s institution, constitute the consecration. Now if
the blessing of the symbols be, as it is, an essential part of
yo Se Cg
8 [Goar, p. 169.] 169.]
ἐ [Goar, p. 77. Also St. Basil, p. ἃ Constit., lib. viii. ο. 12.
\
318 THE COMMUNION.
consecration, then reason good, that with the words whereby
it is accommodated and applied, the ceremony proper to it,
that I mean of imposing of hands, should be used also.
Nevertheless, I see not how the either precept or use thereof,
as Bucer* suspected, can at all officiate to the error of tran-
substantiation, considering that the direction referreth not
to the words of institution, which the papists make the great
operators in the conversion, but to the words “took bread,”
and “took the cup,” as is rightly noted in the Scotch Li-
turgy, where the same direction is revived. As to the words
of institution, I must here note, against all who pretend our
service is taken out of the Mass-book, that the Church of
Rome hath halved them, as well as the Communion itself.
For whereas our Church, agreeable to the general manner of
all other liturgies, indeed agreeable to St. Paul and his asso-
ciate St. Luke, (who supplied what St. Matthew and St. Mark
had omitted,) after these words, “This is My body,” con-
tinueth, “which is given for you,” the canon of the Mass
chops off the words, guod pro vobis traditur, contenting itself
with hoc est corpus meum.
Though all our liturgies stand silent in it, yet may I not
omit what here by the way doth offer itself as observable,
viz. that at the close of the Eucharistical prayer, the ancient
manner was for the people to contribute their Amen; which
the annotator, Mr. Thorndike’, and some other learned men,
conceive to be the mind of St. Paul, 1 Cor. xiv. 16, “ How
shall he that occupieth the room of the unlearned say Amen
at thy giving of thanks?” applying ἐπὶ τῇ σῇ εὐχαριστίᾳ to
the consecrating prayer, which included thanksgiving fitly
and concinne enough, and the practice of the primitive
fathers gives the same interpretation, ἄρτος προσφέρεται Kat
οἶνος", Kal ὁ προεστὼς εὐχὰς ὁμοίως καὶ εὐχαριστίας bon δύνα-
μὲς αὐτῷ ἀναπέμπει, καὶ λαὸς ἐπευφημεῖ, λέγων τὸ ᾿Α μήν,
saith Justin Martyr*; “bread and wine is brought forth,
x [Censura, cap. ix. p. 472. Script. sanctificatione, qua nobis sint corpus et
Ang. Optarimigitur adductis rationibus sanguis Christi. |
quas exposui, cruculas illas nigras, at- y [The Service of God at Religious
que preceptum illud, de sumendo in Assemblies, cap. x. ὃ 38, p. 336. ed.
manus pane et vino, cum verba, Qui in Oxf.
nocte qua tradebatur, &c. recitanda sunt, z [καὶ ὕδωρ.
[0111 de libro, una cum precatiuncula @ Ubi supra.
illa pro panis et vini benedictione atque
—— Ψῃ» _—
THE COMMUNION. 319
and the president, with all intention of spirit, poureth forth cuap.
prayers and thanksgivings, and all the people acclaim Amen.” bain:
Here is evidence clear enough to serve my turn, if my trans-
lating ὅση δύναμες, “with all intention of spirit’,’ gives
check to so many of Smectymnuus* as yet survive, who will
have it “according to his ability,” and thereby advance extem-
pore prayer, I must tell them their own Beza‘ renders the
phrase quanta potest contentione; I must tell them that the
words in their native and proper energy can signify nothing
else, witness Gregory Nazianzen*, who understood them
better than they or I. Φέρε, ὅση δύναμις τὴν ἐπινίκιον
208 ἄδομεν ἐκείνην ὠδὴν ἥν πότε ἦσεν ὁ ᾿Ισραὴλ ἐπὶ τοῖς Αἰγυ-
πτίοις τῇ ἐρυθρᾳ καταληφθεῖσιν', &c.; “Come, let us with all
intention of spirit chant that triumphant ode which some-
time the Israelites sang upon the overthrow of the Egyptians
in the Red sea.” “Oon δύναμις being limited precisely to
ἐκείνην ὠδὴν, utterly shuts out all arbitrary conceptions. To
pursue my former purpose, one who was baptized by here-
tics, became somewhat afflicted in his conscience, suspecting
his baptism for illegitimate, thereupon he resorts to Dio-
nysius Alexandrinus, desiring that he might be re-baptized.
Dionysius replied no, and assigned this reason for it, why he
might not re-baptize, εὐχαριστίας ἐπακούσαντα Kal συνε-
πιφθεγξάμενον τὸ ᾿Α μὴν, “one who had been present at the
mystical thanksgiving, and had with the congregation joined
his Amen.” The same fashion is extant in all the Greek
liturgies, that of the Clementine Constitutions excepted.
For the Latin Church let St. Ambrose" speak; ante consecra-
tionem aliud dicitur, post consecrationem sanguis nuncupa-
tur, et tu dicis Amen; “before the consecration,” wherewith
thanksgiving was joined, “‘it is called somewhat else, but after
ὌΝ a ee --
— yee ape er πὶ
» [See Thorndike, cap. x. ὃ 25.] said that 6 προεστὼς (whom they some-
¢ [Smectymnuus Redivivus, p. 5. what guiltily translate‘ The instructor of
¢ “Tn that famous place of Just. Mart. the people,’) prayed, as they falsely term
»
Apol. ii., ‘He who instructed the peo- _it, according to his ability: It is true;
ple prayed according to his ability.’ so do ours, and yet, God be thanked,
Nor was this liberty in prayer taken we have a liturgy, and so had they.”
away, and set and imposed forms intro- 4 In 1 Cor. xiv. 16. [N. T. 1560.
duced until the time that the Arian p. 555.]
and Pelagian heresies did invade the ὁ [Orat. iv. p. 83, t. i. opp:]
Church,” Defence of the Humble Re- f [καλυφθεῖσι θαλάσσῃ.
monstrance, &c. London, 1641, p. 14 8 Euseb. Hist., lib. vii. ο. 9.
‘The words are ὅση δύναμις, that is, h [De Mysteriis, cap. ix.]
‘with all intention.’ If Justin Martyr
ina Pe 50:
Ὁ:
tig be τὰν ὃ. ἦ»
820 THE COMMUNION.
consecration it is styled the blood of Christ, and thou sayest
Amen.”
Having in remembrance His blessed passion.| This blessed L
Sacrament is commemoratio Dominice passionis, a com-
memoration of our Saviour’s passion.” So was His express
command when He first instituted this holy rite, τοῦτο
ποιεῖτε εἰς THY ἐμὴν ἀνάμνησιν, “do this in remembrance of
Me:” which words import somewhat more than a calling of
His passion to our mind, a meditating and thinking upon it
when we are conversant about that sacred action, as is
vulgarly apprehended. Sure I am the primitive Church
stretched it farther, and held herself obliged thereby, not
only to a mental, but a vocal commemoration ; therefore wit-
ness her liturgical formulas, constantly running after one
tenor importing as much, μεμνημένοι ὧν δι’ ἡμᾶς ὑπέμεινεν,
εὐχαριστοῦμέν σοι Θεὲ παντοκράτορ', καὶ τὴν διάταξιν αὐτοῦ
πληροῦμεν ; “making commemoration of what He suffered
for us, we give Thee thanks, Almighty God, and so fulfil
His appointment.” So the Constitutions*, whereby it is
manifest not only that such commemoration was made, but
that it was made upon the account of divine institution. In
all the liturgies ascribed to St. James, St. Basil, St. Chry-
sostom, &c., the like commemoration passeth current. For
the Latins listen to St. Ambrose!; sacerdos dicit, Ergo memo-
res gloriosissine ejus passionis, et ab inferis resurrectionis, et
in ceelum ascensionis, offerimus tibi, &c.; “the priest says,
Therefore commemorating His most glorious passion, resur-
rection from the dead, and ascension into heaven, we offer
up unto thee,” &c. Agreeable to which is the now canon
of the Mass; whence it is that the same Ambrose of the
words, “do this in remembrance of Me,” gives this paraphrase,
mortem meam predicabitis, resurrectionem meam annuncia-
bitis, adventum sperabitis, donec iterum adveniam, “ye shall
set forth My death, declare My resurrection, and hope for
My coming, until I shall come again.” Indeed St. Paul
himself seems so to interpret them, saying, “for as often as
ye shall eat this bread, and drink this cup, ye shew the
i [odx’ ὅσον ὀφείλομεν, ἀλλ᾽ ὅσον 480.]
δυνάμεθα. 1 De Sacram., lib. iv. c, 6.
κ᾿ (Lib, viii. cap. 12. Labbei, t. i. p.
ΤΣ 1
THE COMMUNION. 321
Lord’s death till He come,” 1 Cor. xi. 26, implying that CHAP.
annunciation or declaration of Christ’s passion was usually ἜΣ:
made at the celebrating the Eucharist, which could no
otherwise be than by verbal commemoration.
M To the people in their hands.| So was the celebration ob-
served by Christ Himself, and so the primitive custom; the
scrupulous person, mentioned before in Eusebius, is said yei-
pas εἰς ὑποδοχὴν τῆς ἁγίας τροφῆς προτείνειν, “to stretch out
his hands for the receiving of the sacred food.” So St.Cyprian,
speaking of persons lapsed, who intruded to the Commu-
nion before they had performed those solemnities of penance
which the Church required, saith, plus modo in Dominum
manibus et ore delinguunt quam cum Dominum negaverunt™,
“They did more heinously offend God with their hands
reached out to take, and their mouths open to devour, |
those precious symbols, than they did with their tongues
when they denied Him.” To the same purpose this father
209 elsewhere very often, so also Clemens Alexandrinus, Augus-
tine—who not? In tract of time some indiscreet persons,
pretending greater reverence to the mysteries, as if they
were defiled with their hands, were at the cost to provide
certain saucers, or little plates of gold, (why not as well
golden mouths and stomachs?) to receive it, until they were
forbidden by the sixth council in Trullo". Another abuse
the Church of Rome brought in, where the priest puts it
into the people’s mouths, lest a crumb should fall beside,
which, favouring transubstantiation, is by our Church dis-
continued.
N Kneeling.| The ancients made it their study to adorn the
blessed Eucharist with all the appellations of honour they
could devise, some called it τελετῶν τελετὴν", i. 6. “ the per-
fection of perfections ;” some φρικτὰ μυστήριαϑ, “ the dread-
ful mysteries ;” some τῶν μεγάλων μυστηρίων ἀντίτυπον , “the
exemplar of high mysteries.”- The table on which it was
laid was called τράπεζα ἱερὰ, “the holy table ;” τράπεξα
™ Cyprian de Lapsis. θείᾳ ταύτῃ τραπέζῃ καὶ ἱερᾷ μυσταγω-
π Can. 101. γίᾳ, μετὰ ᾿φόβου καὶ τρόμου τοῦτο ποι-
© Dionys, Areop. [περὶ τῶν ἐν τῇ, εἴτε. Ib. Hom. in dict. Apost. 1 Cor.
συνάξει τελουμένων. xi. 19, ἡ τράπεζα ἡ φρικώδης κοινὴ πᾶσι
P Chrysost. [Hom. in diem Natal., πρόκειται, καὶ πλουσίῳ καὶ πένητι.
μέλλοντες προσιέναι τῇ φρικτῇ καὶ 4 Nazianz. [p. 56. tom. i. ορρ.]
L’ ESTRANGE. Y
CHAP.
VII.
822 THE COMMUNION.
μυστικὴ, “the mystical table ;” τράπεζα ἢ φρικώδης, “ the
terrible and dreadful table.” Much cost to slender purpose;
if after all it be now discovered they were in the wrong, and
that this Sacrament hath nothing of that veneration, nothing
of that dreadfulness which they imputed to it, and that it is
so tame and despicable an ordinance as will admit of any
negligent posture, and that kneeling is too good for it.
Miserable infatuation! Good God! how well mayest Thou
say to those misled souls, as Augustus to him who entertained
him meanly, “I did not think you and I had been so fami-
liar.” Blessed Jesus! wert Thou so gracious to us_wretches,
as to leave and bequeath us this mystery of our eternal re-
demption, and great charter of all Thy benefits, and shall we
dare to receive it in any other than the lowest and humblest
posture? What is, if this be not, μὴ διακρίνειν τὸ σῶμα τοῦ
Κυρίου, “not to discern the Lord’s body?” and what the con-
Sequence of that indistinction is, let all them consider who
would avoid it. But it may be said, that kneeling was not
the gesture of the primitive Church. Confessed, generally it
was not ; because their fashion was, upon Communion days,
to pray standing; nevertheless the communicant was en-
joined to receive those mysteries κύπτων τρόπῳ προσκυνή-
σεως Kal σεβάσματος", “ bowing himself after the manner of
veneration and adoration.” How can Augustine’s words be
otherways truly interpreted, nemo carnem illam manducat,
nist prius adoraverit’, “let none presume to eat that flesh
until he hath done his obeisance.” Nor was this cecumeni-
cal and universal practice, for Sozoment tells a story of a
woman, which to please her husband, coming to the Commu-
nion, took the bread when the priest gave it her, and kneel-
ing down, as if it had been to secret prayer, conveyed it
away, her maid (then by) privily stealing a piece of common
bread into her hands, which she ate instead of the other ;
whence it appeareth that kneeling was not then interdicted.
A gesture used by the Protestants of Bohemia", upon whose
custom, mentioned in their Confession, the French and Dutch
¥ Cyril, Catech. Myst. v. autem fidelium usitatissime in genua
* Aug. in Psal. xeviii. [xcix. adorate procumbens hoe accipit, cum gratia-
scabellum. ] rum actione, letitia et hymnos acci-
t Hist., lib. viii. ¢. 5. nendo sacrarum cantilenarum. }
ἃ Harm. Confess., p. 120. [Populus
THE COMMUNION. 823
Churches passed this judgment, in hoc ritu suam cuique Eccle- CHAP.
si@ libertatem salvam relinquendam arbitramur*, “as to this
ceremony, we hold it fit that every Church be left to her own
liberty.” A gesture which by Beza’s’ own confession, olim
potuit cum fructu usurpari, “might in times past have been
used with edification.” In time past, why not now as well?
yea, much rather, when, as the fear of reverting to popish
idolatry is altogether vain, so the danger of apostatizing
from Christ is very great, and no way sooner occasioned than
by a sitting posture, it being observed by the Polish Church’,
that the men who lapsed there into the Arian heresy were
all such as addicted themselves to that posture at the Com-
munion.
Ο The body of our Lord, &c.| If you take a view of the elder
forms, as they stand lateral to the Common Prayer, you may
perceive this constituted by the coupling and uniting of the
other two, which were before unhappily divorced. For the first
210 form in the first book, excluding the words commemorative
of Christ’s death and passion, which those divine mysteries were
ordered to represent; as it is the precise formula of the
Mass-book, so might it be suspected as over-serviceable to
the doctrine of transubstantiation, to which the Romanists
applied it. Again, in the next book, the commemoration
being let in, and the body and blood of Christ shut out, that
real presence, which all sound Protestants seem to allow,
might probably be implied to be denied. LExcellently well
done therefore was it of Queen Elizabeth’s Reformers, to link
them both together; for between the body and blood of
Christ in the Eucharist, and the sacramental commemora-
tion of His passion, there is so inseparable a league, as
subsist they cannot, unless they consist. A sacramental
verity of Christ’s body and blood there cannot be, without
the commemoration of His death and passion, because Christ
never promised His mysterious (yet real) presence, but in re-
ference to such commemoration. Nor can there be a true
* [Observ. iv. p. ead.] qui omnia temere in Ecclesia immutan-
y Bez. Epist. 12. [Tractat. Theolog. tes, et sine scientia Christum quasi
1570. tom. iii. p. 220.] imitantes, a nobis ad Arianismum per-
7 [Sessionis vero ad mensam Domini _fidi transfugee facti sunt.—Corpus Con-
ee ritus in omnibus per Europam _ fessionum, 4to. 1612. p. 306. Poloniz
vangelicis ecclesiis vulgo consuetos Consensus. See also pp. 303, 809. ]
illi inter nos primi authores exstiterunt,-
¥2
994. THE COMMUNION.
CHAP, commemoration without the body and blood exhibited and
— participated ; because Christ gave not those visible elements,
but His body and blood to make that spiritual representation.
Here the party receiving shall say, Amen.| This order is aP
piece of reformation, wherein the Church of Scotland stands
single and alone. 1 call it a piece of reformation, because
it is the reviving of a very ancient custom. The same is the
direction in the Constitutions ascribed to the Apostles. ‘O
ἐπίσκοπος διδότω THY προσφορὰν, λέγων, Σῶμα Χριστοῦ" καὶ
ὁ δεχόμενος λεγέτω, ᾿Δ μὴν. ὋὉ δὲ διάκονος κατεχέτω τὸ ποτή-
ριον, καὶ ἐπιδιδοὺς λεγέτω, Aiwa Χριστοῦ, ποτήριον ζωῆς" καὶ
ὁ πίνων λεγέτω, ᾿Αμὴνδ. ““Τιοῦ the bishop give the oblation
of bread, saying, The body of Christ, and let him that re-
ceiveth it say, Amen. Then the deacon having the cup, and
delivering it, let him say, The blood of Christ, the cup of sal-
vation; and let him that drinketh say, Amen.” By St. Augus-
tine it should seem to have been of general usage, saying,
universa Ecclesia accepto sanguine Christi dicit, Amen”, “ the
‘universal Church at the receiving of the blood of Christ, an-
swereth, Amen.” ‘Thus you see upon what terms of con-
formity the Scotch service, in this particular, stands with the
ancient practice.
Though I have neither rule nor text, in any one of the
liturgies I discourse upon, engaging me to it; yet is it no
extravagant vagary here, to take imto consideration the
general fashion used in our Church, in employing the con-
gregation in singing, during the time of communicating ;
whether that time can be better transacted and laid out, than
in psalms suitable to the subject of those blessed mysteries,
not falling under dispute, must pass in the negative; this
being so, the only concernment to which I am obliged is, to
shew that the custom floweth from the prescript of primitive
tradition, whereof the ancient liturgies are evidence enough,
that, especially, exhibited in the Constitutions above men-
tioned. Ψαλμὸς δὲ λεγέσθω τριακοστὸς τρίτος ἐν τῷ μεταλαμ-
βάνειν πάντας τοὺς λουποὺς“, “let the thirty-third* Psalm be
said whilst the rest communicate.” For the African practice,
* Lib. viii. ο. 18. ἃ [i e. the thirty-fourth of the Eng-
Ὁ Respons. ad quest. Orosii 49. lish version. See also Bingham, lib.
© Ubi supra. xv. cap. 5. ὃ 10.].
THE COMMUNION. 325
speaks St. Augustine*; mos ceperat apud Carthaginem ut
hymni ad altare dicerentur de Psalmorum libro, sive ante obla-
tionem, sive cum distribueretur populo quod fuisset oblatum.
Hune morem Hilarius laicus, maledica reprehensione, ubicun-
que poterat, lacerabat, asserens fieri non oportere: “a custom
was begun at Carthage, that hymns out of David’s Psalms,
both before the oblation, and at the distribution of it, should
be sung. This fashion one Hilary, a layman, wheresoever he
could, inveighed against, affirming it ought not to be done.”
Q And here we offer and present, &c.| This high and eminent
place looketh big upon all those false clamours that our
service is extracted from the Mass, challenging the authors
thereof to exhibit where it is to be found in the canon of that
Mass. No, to the utter shame of the Romish party, our
Church upbraideth them, that whereas they contend so much
for the propriety of the sacrifice of their Mass, the whole
“11 canon of that Mass hath not one syllable of this most proper
sacrifice, this ἀμεριστὸς θυσία, “indivisible sacrifice,” of both
bodies and souls, a sacrifice enjoined by Apostolical precept,
Rom. xii. 1; and which did, in the primitive times, consti-
tute an illustrious part of the Eucharistical office.
R Glory be to God on high.| Antiquity called this the ange-
lical hymn ; and, in truth, being angelical, it must be a hymn;
ai ἄνω δυνάμεις ὑμνοῦσιν, οὐ ψάλλουσιν, saith Chrysostom’,
‘angels and the celestial choir send forth hymns, they sing
not psalms.” And so Clemens Alexandrinus’, ὕμνοι ἔστων
Tov Θεοῦ ai ὠδαὶ, “let hymns be only the praises of God:”
the reason is, οὗ ψαλμοὶ πάντα ἔχουσιν, οἱ δὲ ὕμνοι πάλιν
οὐδὲν ἀνθρώπινον": “psalms contain all things both divine
and moral, hymns only the praises of God.” Called it is the
angelical hymn, because the first part thereof is the nativity-
carol, mentioned Luke ii. 13, sung by the Angels; the rest
was composed by ecclesiastical doctors; some think St.
Hilary; and the fourth council of Toledo! seemeth to imply
as much: but the Constitutions of Clemens persuade me it
was of earlier entrance, it being there completely the same
with ours in all materials, but disposed in two several
© Retract., lib. ii. ο. 11. h {Chrysost. ut supra. |
f [Hom. ix. in ep. ad Coloss. ] i (Can. xiii. ]
9 [Peedagog., lib. ii. 4. ]
3826 THE COMMUNION.
CHAP. prayers, and is that ἐωθινὸς ὕμνος, that morning hymn, as I
“suppose, to which Epiphanius, a great follower of Clemens,
relateth in a place formerly cited*. Part it was of the Missa
-Catechumenorum, in the Mass-book, but worthily translated
into the Communion service by our discreet Reformers, it
being formerly mislaid; this being its proper udi, or place,
for two reasons: first, because it is a hymn. To sing a
hymn after the distribution of the elements is conformity to
the mode of Christ'; ὁρᾷς ὅτι ἡ ἐσχάτη μετὰ τὴν θυσίαν εὐχὴ
κατ᾽ ἐκεῖνον γίνεται τὸν τύπον ; i. 6. “thou seest that the last
prayer after the Eucharist is celebrated, is made in imitation
of our Saviour’s practice.” Again, it is a compound piece,
made up partly of doxology, partly of prayer; and of prayer
addressed to Jesus Christ, the Lamb of God: now it is im-
proper to apply ourselves to Christ, before the action of par-
ticipation is past: the reason is, because the blessed Eucharist
is a sacrifice, wherein our Saviour Christ is considered as
an immaculate lamb, offered upon the Altar to God the
Father for the remission of our sins. And this I take to be
the meaning of the third council of Carthage decreeing”™,
ut nemo in precibus, vel Patrem pro Filio, vel Filium pro Patre
nominet, et cum Altari assistitur, semper ad Patrem dirigatur
oratio: “that no man name the Father for the Son, nor the
Son for the Father, in public prayers, and when any officiate at
the Altar,” viz. before distribution of the elements, “that the
prayer be always directed to the Father.” For which I can
assign no other reason, but because Christ is then the great
sacrifice, and the Father is the person to be appeased.
The peace of God.| This benediction is a peculiar of thes
bishop’s office, if present, because “the less is blessed of the
greater,” Heb. vii. 7; ὁ ἱερεὺς ποιεῖ ἀπόλυσιν", “ the prin-
cipal priest dismisseth the people with his blessing.” After
this pronounced, the deacon usually said, πορεύεσθε ἐν εἰρήνῃ",
“Go in peace:” when the people received it they bowed
down their heads?; κλινόντων αὐτῶν τὰς κεφαλὰς, εὐλογείτω
αὐτοὺς ὁ ἐπίσκοπος, “let the bishop give the benediction,
k (See p. 102. ] ° Chrysost. in eos qui Pasch, jejun.
' Chrysost. Hom. de Bapt. Christi. [tom. i. p. 614. ]
™ Can. 23. P Clem, Const,
" Chrysost. lit. [Goar, p. 31. ]
at ae PE Pe
THE COMMUNION. 327
the people bowing down their heads.” ‘This gesture imports CHAP.
a kind of adoration. LEcclus. 1. 21, the Jews are said to ————
“bow down themselves to worship the Lord:” so in the
primitive Church the Energumeni were commanded to bow
their heads, and τῷ σχήματι τοῦ σώματος ποιεῖσθαι τάς ἱκε-
τηρίας", “in that fashion to perform their bodily reverence.”
t Upon the holy-days, if there be no Communion.| Anciently,
upon holy-days, Communions were constant, and consequently
oblations, wherefore Proclus saith, ἑορτή ἐστι πενήτων Oepos",
“a festival is the poor man’s harvest,” because he had then
his dividend of offerings. But afterward, as devotion relaxed,
they were content with Sundays, appointing, nevertheless,
that which they called Missam Catechumenorum, the service of
212the catechumens, to be used upon such days as there was no
Communion; and this went under the appellation of Missa
sicca, dry mass*. To speak in particular of our Church, this
rubric is a very pious and prudent provision: what pity were
it the congregation should, for default of a Communion, be
᾿ deprived of that excellent exhomologesis, confession of sins
implied in that κύριε ἐλέησον, “ Lord have mercy upon us,”
and invocation of God’s gracious assistance, which the
decalogue service constrains us to? What is there in those
collects succeeding, what in the Constantinopolitan Creed,
what in the prayer for the whole state of Christ’s Church,
which createth in them an inseparable relation to the Eu-
charist, or which may not exceedingly officiate to the edifica-
tion of the assembly at all times, would leisure permit? Nay,
how absurd would it seem to celebrate those holy-days, and
merely for the defect above said to turn out of doors so large
portions of holy Scripture as the epistles and gospels, these
last, with their collects, giving us the only account why these
days are observed.
Under the notion of holy-days in this place, such Sundays
are also to be comprehended, on which there is no Commu-
nion, in country villages, where congregations are thin: for
* Chrysost. de Incomprehensibili dos non potest conficere, quia forte
Dei Nat. jam celebravit vel ob aliam causam,
τ De Incarn., Oratio iii. potest accepta stola epistolam et evan-
* Durand. Ration., lib. iv. cap. 1. gelium legere et dicere orationem do-
[Missa sicca dicitur quoniam si sacer- minicam et dare benedictionem. }
CHAP.
VII.
3828 THE COMMUNION.
Sundays are put into the catalogue of holy-days, in the act of
parliament, and order of our Church.
But it is ordered here only what shall be said for the second
service, without determining the place where, and this hath
been a very intricate, and almost interminable question. The
visitation articles of some bishops enjoined it to be read at
the holy table, placed at the east end of the chancel, and the
late archbishop‘ inferreth direction for it from the rubric
before the Communion, appointing that the “ priest standing
at the north side of the holy table, shall say the Lord’s prayer
with that which followeth.” But this order hath reference to
the Communion time, the rubric is expressly so; and in Com-
munion time, I have evidently demonstrated before, the table
was to be placed in the middle of the church or chancel", and
consequently I conceive this rubric referreth not to this service
out of Communion time ; where then is it to be read? Iagree,
at the holy table set altarwise, at the east end; and in this, 1
persuade myself the bishops were right, though they per-
haps mistook the reason; so it was, I am certain, in the first
Reformation, the rubric parallel to ours ordering all these
things to be said at the Altar. But it may be said, the
second Reformation expunging this rule, as to this particular,
we may presume it meant to reform the practice also. I an-
swer, our Reformers are best understood by their own orders ;
now this rule constitutes this service either as a label annexed
to morning prayer, or parcel of the Communion service: take
which you will, by the order of the Church it must be said at
the holy table set altarwise, at the east end; for there regu-
larly ought both the morning and the Communion office to
be read out of Communion time. As for the morning prayer,
both it and evening prayer shall be used in the accustomed
ancient course of the Church is by and
by called an innovation. Secondly, with
this the rubrics of the Common Prayer-
book agree; so that not only the Com-
munion, but the prayers which accom-
* [Laud’s Speech in the Star Cham-
ber, June 14, 1637. “The eleventh
innovation is the reading of the second
service at the Communion-table or the
Altar. To this, first, I can truly say
that since my own memory this was in
use in very many places, as being most
proper, and by little and little this an-
cient custom was altered, and in those
places first where the emissaries of this
faction came to preach. And now, if
any in authority offer to reduce it, this
pany the Communion (which are com-
monly called the second service) are
to be read at the Communion-table.
Therefore, if this be an innovation, it is
made by the rubric.’’ ]
ἃ See note D, chap. vi.
THE COMMUNION. 329
place of the church, chapel, or chancel: so are the very words CHAP.
of the rubric%. The accustomed place was then, without dis- wm
pute, the choir; for all along Queen Mary’s days, nay, from
her death, being the 27th of November, to the Feast of St.
John Baptist, when this common prayer was to commence by
the statute, Matins and Mass, yea, all divine offices were per-
formed after the popish manner, and that was undoubtedly
in the choir, at the high Altar, and consequently to that place
must the word accustomed have relation in this rubric. True
it is, there is an exception against this rule, in case the or-
dinary shall otherwise determine: so that till the ordinary
shall state it otherwise, the rule holds firm, and consequently,
morning prayer with all its appendants (not otherwise settled
by express order) is to be said at the Altar. Now if it be
considered as part of the Communion service, the words of
the rubric are express; “the priest standing at the north side
213 of the table shall say,” &c. So he is to stand and officiate
at the north side of the table, and this, out of Communion
time, must be situated at the east end, and consequently the
service to be read there.
Υ Although no order, &c.| How, by whom, or upon what
account, and inducement, this excellent rubric, anciently
called “a protestation touching the gesture of kneeling,”
came to be omitted in Queen Elizabeth’s liturgy, I cannot
determine, and would gladly learn.
Ww And if any of the bread or wine remain, &c.| In the primi-
tive Church, the bread and wine was taken from a large
table (which was the receptacle of all the offerings), so much
in quantity as the priest officiating judged sufficient for the
communicants. These elements, thus separated from their
fellows, were consecrated apart for the service to which they
were destined; but because so great a portion was usually
blessed, as did afford some overplus, it was therefore judged
necessary some order should be taken for a decent disposal
of those analects and remains: this was done at first by send-
ing some parcels to absent friends, as pledges and tokens of
love and agreement in the unity of the same faith, whereof
Eusebius’ maketh mention in Irenzus’s epistle to Pope
* Rubric before morning prayer.
Υ Hist. Eccles., lib, v. c. 24. [ἔπεμπον εὐχαριστίαν. |
830 THE COMMUNION.
CHAP. Victor. But this custom being abused, was interdicted by
the council of Laodicea’; περὶ τοῦ μὴ τὰ ἅγια εἰς λόγον εὐλογίας
κατὰ τὴν ἑορτὴν τοῦ Πάσχα εἰς ἑτέρας παροικείας μεταπέμπειν:
“that the consecrated bread be no more sent abroad to other
parishes at Easter, under the notion, and in resemblance of
the blessed loaves.” After this the remains began to be
divided amongst the clergy ; τὰς περισσευούσας ἐν τοῖς μυστι-
κοῖς εὐλογίας κατὰ γνώμην τοῦ ἐπισκόπου ἤ τῶν πρεσβυ-
τέρων οἱ διακόνοι διανεμέτωσαν τῷ κλήρῳ, saith Clemens?:
“what is left of the consecrated elements, let the deacons
divide among the clergy :”’ and sometimes the other commu-
nicants were allowed their share; τὰ προσφερόμενα εἰς λόγον
θυσίας, μετὰ TA ἀναλισκόμενα εἰς τὴν τῶν μυστηρίων χρείαν, οἱ
κλήρικοι διανεμέσθωσαν, καὶ οἱ σὺν αὐτοῖς πιστοὶ ἀδελφοὶ" :
“let the clergy, and with them the faithful brethren, divide
amongst themselves the oblations of the Eucharist, when
every one hath participated.” As for the order of our Church,
it is very circumspect, for, by saying the curate shall have it
to his own use, care thereby is taken to prevent the super-
stitious reservation of this Sacrament, as the papists formerly
practised.
At the least three times in the year.| So did the council of x
Agatha* decree, prescribing these very days. “Qui in natal
Domini, Paschate et Pentecoste non communicaverint, catholici
non credantur, nec inter catholicos habeantur: “they which
do not communicate at the nativity of our Lord, Easter, and
Pentecost, let them not be accounted amongst the members
of the Catholic Church.” So also the Belgic Church®; com-
modum erit die Paschates, Pentecostes et nativitatis salvifice,
Dominicam cenam celebrari: “it is very convenient that the
Lord’s supper be celebrated on Easter, Whitsuntide, and on
the birthday of our Saviour.” The word parishioner must
here be understood according to several qualifications and
capacities. First, it intendeth the laity, and therefore this
rubric is no dispensation to the clergy belonging to cathedrals,
who are still obliged to receive every Sunday, “unless they
Can. 14. | © Can, 18. [de laicis, quibus tempo-
8 Constit., lib. viii. ο. 31. ribus communicare debeant. |
® Theophil. Alex. can. 7. apud Bal- 4 [Seculares. ]
sam., [p. 230. ] 86. Can. 63.
THE COMMUNION, 331
shew cause to the contrary.” Secondly, it meaneth such as
can say their catechism, and have been confirmed, as is in the
rubric at the end of Confirmation. Lastly, it importeth in-
fants also, which in the second qualification it excluded, for
it is said, “every parishioner shall also receive the Sacraments,”
&c., meaning when infants, baptism, and when of riper
years, the Eucharist; else we make more than two Sacra-
ments, contrary to our Church catechism.
CHAP,
VIL.
CHAP. |
Vill. 2
CHAPTER VIIL
COMMON PRAYER.
THE MINISTRATION OF (a) BAPTISM, TO BE USED IN THE CHURCH.
1 B. OF EDWARD VI.
OF THE ADMINISTRATION OF PUBLIC BAPTISM TO BE USED IN THE
CHURCH.
Lt appeareth by ancient foriters, that the (B) Sacrament of
baptism, tn the old time, Mas not commonly ministered but at
too times in the pear, (C) at Gaster and GeAhitsuntide; at
fobich time it fas openly ministered in the presence of all
the congregation; δίς custom no being qrofen out of use
(although it cannot, for many considerations, be fell restored
again,) pet it fs thought good to follow& the same as near as
conbeniently map be; foberefore the people are to be admo-
nished that it is most conbenient that baptism should not
be ministered but upon Sundans, and other holp-daps, fohen
the most number of people map come together, as foell for that
the congregation there present map testify the recetbing of them
that be newly baptised into the number of Christ's Church,
as also because in the baptism of infants eberp man present
map be put in remembrance of His ofon profession made to
(ποὺ in baptism. ffor Mbich cause also it ts expedient that
baptism be ministered in the English tonque: nevertheless, tf
necessity go require, children [1 B. of Edw. VI. “ought at
all times to be baptized, either at the church, or else at
home”’] map at all times be haptized at Home.
Public Baptism.
When there are children to be baptized upon the Sunday or
holy day, the parents shall give knowledge overnight, or in
the morning, afore the beginning of morning prayer, to the
curate. And then the godfathers, godmothers, and people,
218
THE MINISTRATION OF BAPTISM. 333
with the children, (D) must be ready at the font, [1 B. of CHAP.
Edw. VI. “at the church door,”| either immediately after =
the last [1 B. of Edw. VI. “canticle’] lesson at morning
prayer, or else immediately after the last [1 B. of Edw. VI.
“canticle”] lesson at evening prayer, as the curate by his
discretion shall appoint. And then standing there, the priest
216shall ask whether the children be baptized or no? If they
answer No, then shall the priest say thus:
Wearly beloved, forasmuch as all men be concetbed and
born tn sin, and that our Sabiour Christ satth, JWone can
enter into the kingdom of Gov, except he be regenerate and
born anefo, of foater and the Wolp Ghost: 18 beseech pou to
call upon Ghod the ffather, through our Lord Fesus Christ,
that of Wis bounteous merey We will qrant to these (δ [τες
that thing (δίς by nature they cannot habe, that they map
be baptised with Water? and the Wolp Ghost, and recether
into Christ's holy Church, and be made libely members of
the same.
Then the priest shall say, Let us pray.
Almighty and eberlasting
Gov, Which of Thy great
mercy didst sabe Noah and
his family in the ark from
perishing bp Water; and algo
vidst safely send the children
of Lsrael, Thy people, through
the Med sea, fiquring thereby
the holy baptism: anv bp the
baptism of hp fell-belobver
Hon FPesus Christ, didst
E sanctify the flood Gordan, and
all other waters, to the mps-
tical Mashing afvap of sin.
[Scotch Lit. “sanctify this
fountain of baptism, Thou
which art the 'sanctifier of all
things.”] Anv further, foe be-
seech Thee for Thy infinite
* [1 B. Edw. VI. “ water and” omitted. ]
1 B. of Edw. VI.
Almighty and everlasting
God, which of Thy justice
didst destroy, by floods of
water, the whole world for sin,
except eight persons, whom
of Thy mercy (at the same
time) Thou didst save in the
ark: and when Thou didst ᾿ Thewater
in the font
drown in the Red sea wicked shall be
changed
King Pharaoh with all his twice in
army, yet (at the same time) S/smont
Thou didst lead Thy people, be before
y child
the children of Israel, safely be bep-
through the midst thereof, water so
changed,
whereby Thou didst figure the pres”
the washing of Thy holy bap- byter or
? minister
tism. And by, &c. shall say
at the font
the words
thus in-
closed, [ 1.
334 THE MINISTRATION OF BAPTISM.
CRAY, mercies, that Thou wouldst mercifully look upon these children,
sanctify and wash them with the Woly Cihost, that they being
Velibered from Thy rath, man be recefbed into the ark of
Christ's Church, and being stedfast in fatth, {οι through
Hope, and rooted in charity,
Sap 30 pass the wabes of
this troublesome forld, that
finally then map come to the
land of eberlasting Itfe, there
to reign With Dhee, world
(θοῦ! end, through Gesus
1B. of Edw. VI.
May ever serve Thee, and
finally attain to everlasting
life, with all Thy holy and
chosen people. This grant
us, we beseech Thee, for Jesus
Christ our Lord. Amen. Christ’s sake, our Lord.
7 Amen.
1 B. of Edw. VI.
Here shall the priest ask what shall be the name of the
child, and when the godfathers and godmothers have
told the name, then shall he make a (F) cross upon the
child’s forehead and breast, saying,
N. receive the sign of the holy cross, both in thy forehead
and in thy breast, in token that thou shalt not be ashamed
to confess thy faith in Christ crucified, and manfully to fight
under His banner against sin, the world, and the devil,
and to continue His faithful soldier and servant unto thy
life’s end. Amen.
And this he shall do, and say, to as many children as be
present to be baptized, one after another.
1 B. of Edw. VI.
Let us pray,
Almighty and immortal God, &c.
Common Prayer.
Almighty and immortal Gov, the aid of them that need,
the helper of all that flee to Whee for succour, the life of them
that believe, and the resurrection of the dead; foe call upon
Thee for these infants, that they coming to DThp holy bap-
tism, map veceibe remission of their sins bp spiritual re-
qeneration, IMReceibe them, 60 Lord, as Dhou hast promised
by Thy Mwell-belovey Son, saying, Ask, and you shall habe ;
217
THE MINISTRATION OF BAPTISM. 335
seek, and pe shall find; knock, and it shall be opened unto CHAP.
pou. So gibe nom unto us that ask, let us that seek find,
open the gate unto us that knock, that these infants map enjop
the eberlasting benediction of Thy heabenlp Washing, and map
come to the eternal kingdom Which Chou hast promised by
Christ our Lord. Amen.
1 B. of Edw. VI.
Then let the priest, looking upon the children, say,
I command thee (G) unclean spirit, in the name of the
Father, of the Son, and of the Holy Ghost, that thou come
out, and depart from these infants whom our Lord Jesus Christ
hath vouchsafed to call to His holy baptism, and to be made
members of His body, and of His holy congregation ; there-
fore, thou cursed spirit, remember thy sentence, remember thy
judgment, remember the day to be at hand, wherein thou
shalt burn in fire everlasting, prepared for thee and thy
angels, and presume not hereafter to exercise any tyranny
towards these infants, whom Christ hath bought with His
most precious blood, and by this His holy baptism calleth to
be of His flock.
Then shall the priest say,
The Lord be with you.
The people.
And with thy spirit.
The minister.
Hear now the gospel written by St. Mark.
At a certain time they brought children unto Christ, that
We should touch them; and Wis disciples rebuked those that
brought them. But Mhen Fesus sah tt, He was displeased,
and said unto them, Suffer little children to come unto {¥Me,
and forbid them not, for to such belongeth the kingdom of God:
Verily 1 sap unto pou, fohosoeber doth not recetbe the king-
dom of God as a little child, he shall not enter therein. And
fohen he had taken them up in Wis arms, We put Wis hands
upon them, and blessed them.
After the gospel is read, the minister shall make this brief
exhortation upon the words of the gospel.
Friends, pou hear tn this gospel the fords of our Sabiour
336 THE MINISTRATION OF BAPTISM.
CHAP. Qhrist, that We commanded the children to be brought unto
ε Wim: how We blamed those that fould habe kept them from
Wim; how We exhorted all men to follow their frnocency.
οι percefbe ho by Wis outward gesture and deed, We de-
tlared Wis good will toward them: for We embraced them in
Wis arms, We lait Wis hands upon them, and blessed them.
Woubt not pe, therefore, but earnestly beliebe, that We will
likewise fabourably recetbe these present infants: that We twill
embrace them οἱ the arms of Wis mercy, that He Will gibe
unto them the blessing of eternal lffe, and make them par-2is
takers of Wis eberlasting kingdom. Wherefore, foe being thus
persuaded of the good foill of our heabenlp fFather toward these
infants, Declared bp Wis Son, Fesus Christ, and nothing
doubting but that We fabourably alloweth this charitable
fork of ours, in bringing these children to Wis holy baptism:
let us faithfully and deboutly aibe thanks unto Him, and sap,
[1 B. of Edw. VI. And say the prayer which Himself
hath taught, and in declaration of our faith, let us recite also
the articles contained in our Creed. |
Here the minister, with the godfathers and godmothers,
and people present, shall say,
Our Father which art in heaven, &c.
And then shall say openly,
I believe in God, the Father Almighty, &c.
The priest shall add also this prayer ;
Almighty and eberlasting God, heabenly Father, Moe give
Thee Humble thanks for that Chou hast bouchsafed to call us
to the Rnofoledge of Thy grace, and faith in Chee; inerease
this Rknofoledge, and confirm this faith in us ebermore: αἴθε
Thy Wolp Spirit to these infants, that they map be born again,
and be made heirs of eberlasting salbation, through our Lord
Hesus Christ, Hho libeth and τείχει With Whee and Thy
Wolp Spirit now and for eber. Amen.
1 B. of Edw. VI.
[Then let the priest take one of the children by the right
hand, the other being brought after him. And coming into
the church, toward the font, say, The Lord youchsafe to re-
219
THE MINISTRATION OF BAPTISM. 337
ceive you into His holy household, and to keep and govern
you alway in the same, that you may have everlasting life.
Amen. Then standing at the font the priest shall speak &c. |
Then shall the minister speak unto the godfathers and
godmothers on this wise,
WA ell-belobed friends, ve habe brought these children Here to
be baptised, pe habe praped that our Lord Fesus Christ houly
houchsafe to receibe them, to lan Wis hands upon them, to
bless them, to release them of their sins, to gibe them the
kingdom of Heaben, and eberlasting life. ¥e habe Heard also
that our Lord Fesus Christ hath promised in Wis gospel, to
qrant all these things that pe habe praped for: δίς promise
We, for Wis part, will most surely Reep and perform.
UAherefore, after this promise made by Christ, these infants
must also faithfully, for their part, promise bp pou, that be
their sureties, that they fill forsake the debdil and all dis
fvorks, and constantly beliebe Crod’s holp στὰ, and obediently
keep Wis commandments.
: 1 B. of Edw. VI.
Then shall the minister de- Then shall the priest de-
mand (H) of the godfathers mand of the child (which
and godmothers these ques- shall be first baptized) the
tions following : questions following; first
naming the child, and saying,
(1) Most thou forsake the N. Dost thou forsake the
Debil and all His forks, the devil and all his works?
bain pomp and glorp of the Answer.
foorld, foith all cobetous desires I forsake them.
of the same, the carnal desires Minister.
of the flesh; so that thou wilt Dost thou forsake the vain
not follof nor be led by them? pomp and glory of the world,
Answer. with all the covetous desires
E forsake them all. of the same?
Answer.
I forsake them.
Minister.
Dost thou forsake the car-
nal desires of the flesh, so that
thou wilt not follow, nor be
led by them ?
L’ ESTRANGE, ζ
CHAP.
VIII.
CHAP.
Vill.
338
Minister.
Wost thou beliebe in Gov,
the father Almighty, fHaker
of Heaben and earth? πὰ ἔπ
Hesus Christ His onlp-begot-
ten Son our Lord? And that
We was conceioer by the Wolp
Gihost, born of the Virgin
Mary, that He suffered under
Pontius Wilate, Has crucitiey,
Deady, and buried, that [He went
Down into Hell, and also div
rise again the third dap, that
We ascended into Heaven, and
sitteth at the right band of
Gov the fFather Almighty,
and from thence shall come
again at the end of the fvorld,
to fudge the quick and the
Deady? Anv dost thou beltebe
in the Woly Ghost, the holp
Catholic Church, the com-
munion of saints, the remis-
sion of ging, the resurrection
of the flesh, and eberlasting
life after death.
Answer.
All this 1 stedfastly be-
liebe.
Minister.
Garilt thou be baptized in
this faith ?
Answer.
That is mn desire.
THE MINISTRATION OF BAPTISM.
Answer.
I forsake them.
Minister.
Dost thou believe in God,
the Father Almighty, Maker
of heaven and earth?
Answer.
I believe.
Minister.
Dost thou believe in Jesus
Christ His only-begotten Son
our Lord? &c.
Answer.
I believe.
Minister.
Dost thou believe in the
Holy Ghost, the holy Catholic
Church, the communion of
saints, remission of sins, re-
surrection of the flesh, and
everlasting life after death ?
Answer.
1 believe.
Minister.
What dost thou desire ?
Answer.
Baptism.
Minister.
Wilt thou be baptized ?
Answer.
1 will.
Then shall the minister say,
® merciful Gov, qrant that the oly Avam in these chil-
dren map be so buried, that the neo man map be raised up in
them. Amen.
220
THE MINISTRATION OF BAPTISM. 339
Grant that all carnal affections map die in them, and that all cuar.
things belonging to the spirit map libe and ατο in them. Amen,
CGhrant that they map habe poler and strength to habe bictorp
and triumph against the debtl, the Morld, and the flesh. Amen.
Gitant that Mhosoeber is Here dedicated to Thee by our
office and ministry, map also be endued With Thy heabeniy
birtues, and eberlastingly reMarded through Thy merey, 69
blessed Lord (ποὺ, foho dost libe and gobern all things, world
foithout end. Amen.
Almighty eberlibing God, fohose most Yearly belober Son
FHesus Christ, for the forgibeness of our sins, diy shed out of Wis
most precious site both Mater and blood, and gabe command-
ment to His disciples, that they should go teach all nations,
and baptize them in the JAame of the ffather, the Son, and of
the 7801» Ghost: Megqard, foe beseech Chee, the supplications
of the congregation, and grant that all Dhp serbants which
shall be baptised in this Sater, [Scotch Lit. “which we here
bless and dedicate in Thy Name to this spiritual washing,’’]
map receive the fulness of Thy qrace, and eber remain in the
number of Thy faithful anv elect children, through Fesus
Christ our Word.
1 B. Edw. VI.
Then shall the minister take Then shall the priest take the
the child in his hands, and
ask the name, (K) and
naming the child, shall (L)
dip it in water, so it be
discreetly and warily done,
saying,
child in his hands, and ask
the name; and naming the
child, shall dip it in the
water (Μὴ thrice; first dip-
ping the right side, secondly
the left side, the third time
dipping the face toward the
font; so it be discreetly
and warily done, saying,
221 N. ἢ baptize thee in the Ν I baptize thee, &c.
Pame of the ffather, and of
the Son, and of the Woly
Ghost. Amen.
And if the child be weak, it
shall suffice to pour water
upon it, saying the same
words :
And if the child be weak, it
shall suffice to pour water
upon it, saying the aforesaid
words, I baptize thee, &c,
29
340 THE MIN:STRATION OF BAPTISM.
cHAP. N. ἢ baptize thee in the = Then the godfathers and
- Ἢ Pame of the ffather, πὰ of — godmothers, shall take and
the Son, and of the Wolp lay their hands upon the
Ghost. Amen. children, and the minister
shall put upon him his
white vesture (N) com-
monly called the chrisome,
and say,
Take this white vesture for a token of the innocence which,
by God’s grace in this holy Sacrament of baptism, is given
unto thee: and for a sign whereby thou art admonished, so
long as thou livest, to give thyself to innocence of living ; that
after this transitory life, thou mayst be partaker of the life
everlasting. Amen.
Then the priest shall (O) anoint the infant upon the head,
saying,
Omittedin Almighty God, the Father of our Lord Jesus Christ, who
Bucer. ‘hath regenerate thee by water and the Holy Ghost, and hath
given unto thee_remission of all thy sins: He vouchsafe to
anoint thee with the unction of His holy Spirit, and bring
thee to the inheritance of everlasting life. Amen.
Omitted in When there are many to be baptized, this order of demand-
na ing, baptizing, putting on the chrisome, and anointing,
shall be used severally with every child: those that be
first baptized departing from the font, and remaining in
some convenient place within the church, until all be bap-
tized.
Common Prayer.
(P) Then the minister shall make a cross upon the child’s
forehead, saying,
Gee recetbe this child into the [Scotch Lit. “Church of
Christ,” ] congregation of Christ's flock, and do sign Him with
the stan of the cross, in token that Hereafter be shall not he
ashamed to confess the faith of Christ cructfied, and manfullp
to fight under [is banner against sin, the World, and the
Debil, and to continue Christ's fatthful soldier and serbant
unto Dis Iffe’s end. Amen.
222
THE MINISTRATION OF BAPTISM. 341
Then shall the minister say, CHAP.
Seeing nok, dearlp beloved brethren, that these children be σης ος-
regenerate, and gqraffed into the bodp of Christ's congregation, hortation,
let us gibe thanks unto Grod for these benefits, and foith one Lords
accord make our prayers unto Almighty God, that they map incre
lead the rest of their life according to this beafuning, pets
omitted
Then shall be said, pig
Our father, δίς art in heaven, &c.
Then shall the minister say,
στε viel’ Chee hearty thanks, most merciful Father, that
it bath pleased Whee to regenerate this infant with Ghy holp
Spirit, to recetbe Him for Thine ofon child bp adoption, and to
incorporate him into Ὁ» Holp congreaation: And humbly
beseech Chee to grant, that He betng dead unto sin, and libing
unto righteousness, and being buried With Christ in Wis
death, map crucifp the ol} man, and utterly abolish the {hole
body of sin; that as be is made partaker of the death of ΤΡ
Son, so he map be partaker of Wis resurrection; so that
finally, fofth the resitue of Thy holy congregation, He map
be inbheritor of Thine eberlasting kingdom, through Christ our
Low. Amen.
At the last end, the minister calling the godfathers and god-
mothers together, shall say this exhortation following:
Sorasmuch as these children habe promised by pou to for-
sake the debil and all his forks, to beliebe in God, and to
serbe Wim: pou must remember that ft is pour parts and
Duties to see that these infants be taught, so soon as thep sball
be able to learn, hat a solemn bolo, promise, and professton
thep habe made bp pou. And that they map know these
things the better, pe shall call upon them to hear sermons:
And chiefly pe shall probidve that they map learn the Creed,
the Lord's Braper, and the Ten Commandments in the English
tongue, and all other things fohich a Christian man ought to
know and beliebe to Dis soul’s health; and that these children
map be birtuously brought up to lead a godly and a Christian
life, remembering alwaps that baptism doth represent unto us
our profession ; fobich ts, to follow the example of our Sabiour
342
THE MINISTRATION OF BAPTISM.
CHAP. Christ, and to be made Ifke unto Wim, that as We died and
rose again for us, so should foe, Which are baptisey, Die from
sin, and rise again unto righteousness, continually mortifp-
ing all our ebfl and corrupt affections, and δαί proceeding in
all birtue and godliness of [fping.
The minister shall command
that thechildren be brought
to the bishop to be con-
firmed of him, so soon as
they can say in their vul-
gar tongue the articles of
the faith, the Lord’s Prayer,
and the Ten Command-
ments, and be further in-
structed in the catechism
set forth for that purpose,
accordingly as it is there
expressed.
1 B. of Edw. VI.
The ministershall command
that the chrisomes be brought
to the church, and delivered
to the priests after the accus-
tomed manner, at the purifi-
cation of the mother of every
child.
And that the children be
brought to the bishop to be
&e.
And so let the congregation
depart in the name of the
Lord.
Note, that if the number of
Omitted in children to be baptized, and multitude of people present, be
Bucer.
so great that they cannot conveniently stand at the church
door; then let them stand within the church, in some con-
venient place nigh unto the church door, and there all things
be said and done, appointed to be said and done at the
church door.
(Q) OF THEM THAT ARE TO BE BAPTIZED IN PRIVATE HOUSES IN TIME OF 223
That en- NECESSITY, [BY THE MINISTER OF THE PARISH, OR ANY OTHER LAWFUL
ry oeaitted MINISTER THAT CAN BE PROCURED. |
ΓῚ ne ee The pastors and curates shall often admonish the people, that
they defer not the baptism of infants any longer than the Sun-
day or holy-day next after the child be born, unless upon a
great and reasonable cause declared to the curate, and by him
approved.
And also they shall warn, that, without great cause and ne-
cessity, they” procure not their children to be baptized at home
in their houses. And when great need shall compel them so to
do, then baptism shall be administered on this fashion.
> [1 and 2 Β. Edw. VI. “ baptize not children.” |
THE MINISTRATION OF BAPTISM.
1&2 B.Ed. VI. & Lit. Q. Eliz. CHAP.
Common Prayer.
First let the lawful minister
and them that be present call
upon God for His grace, and
say the Lord’s Prayer, if the
time will suffer. And the
child being named by some
one that is present, the said
lawful minister shall dip it in
the water, or pour water upon
it, saying these words:
343
First let them that be pre-
sent call upon God for His
grace, and say the Lord’s
Prayer, if the time will suffer.
And then (R) one of them
shall name the child, and dip
him in the water, or pour the
water upon him, saying these
words :
E baptize thee in the Name of the Father, and of the Son,
and of the Woly Grhost.
And let them not doubt that the child so baptized is lawfully
and sufficiently baptized, and ought not to be baptized
again.
But yet nevertheless if the child which is after this
sort baptized, do afterward live, it is expedient that it be
brought into the Church, to the intent,
That if the priest or minis-
ter of the same parish did him-
self baptize that child, the con-
gregation may be certified of
the true form of baptism by
him privately before used. Or
1 B. of Edw. VI.
To the intent the priest
may examine and try whether
the child be lawfully baptized
or no; and if those that bring
any child to the church, &c.
if the child were baptized by any other lawful minister, that
then the minister of the parish where the child was born or
christened shall examine and try whether the child be law-
fully baptized or no. In which case if those that bring any
child to the church, do answer that the same child is already
baptized, then shall the minister examine them farther,
saying,
Common Prayer.
1p fhom was the child
baptized ?
GAho fas present when
the child fas baptisen ?
- And because some things
1&2 B.Ed. VI. & Lit. Q. Eliz.
By whom was the child
baptized ?
Who was present when the
child was baptized ?
Whether they called upon
B44 THE MINISTRATION OF BAPTISM.
CHAP. essential to this Sacrament God for grace and succour in
map Happen to be omitted, that necessity ἢ
through fear or haste, in such
times of extremity, therefore I
Demand further of nou,
(1) σα ἢ δαί matter Mas With what thing or what 224
the chil baptized ? matter they did baptize the
child ?
(V) σαί) Mhat Moords Was With what words the child
the chily baptisen ? was baptized?
GAhether think pou the | Whether they think the
child to be lafofullp and per- child to be lawfully and ig
fectly baptised ? fectly baptized ?
And if the minister shall prove by the answers of such as
brought the child, that all things were done as they ought
to be, then shall not he christen the child again, but shall
receive him as one of the flock of the true Christian people,
saying thus:
E certify pou, that in this case pe habe done fell, and ac-
coding unto Due order, concerning the baptizing of this child,
fohich being born in original sin, and in the Morath of Gov, is
now bp the laber of regeneration in baptism, recetbed into the
number of the children of Grod, and heirs of eberlasting Iffe.
For our Lord Fesus Christ Voth not Deny qrace and mercy
unto such infants, but most lobingly doth call them unto Wim,
as the holy gospel doth foitness to our comfort, on this Mise:
At a certain time thep brought children unto Οὐ τίσι, that
We should touch them, and Wis disciples rebuked those that
brought them. 481 δεῖ Gesus safo ft, He ἴσα displeased,
and said unto them, Suffer little children to come unto Me,
and forbid them not, for to such belongeth the kingdom of Grov.
Verily ἢ sap unto pou, GAhosoeber doth not recethe the king-
Dom of God as a little child, he shall not enter therein. And
foben He had taken them up in Wis arms, We put Wis hands
upon them and blessed them.
After the gospel is read, the minister shall make this ex-
hortation upon the words of the gospel.
Friends, pou Hear tn this gospel the fords of our Sabiour
Christ, that He commanded the children to be brought unto
345
Wim: How We blamed those that Would Habe kept them from ΘῊΡ.
Wim: how We exbortey all men to follow theie innocency, - πα
¥e percetbe how by Wis outward gesture and deed We de-
clared His good ΟΠ toward them: for We embraced them in
Wis arms, Be laid Wis hands upon them, and blessed them.
Woubt pe not therefore, but earnestly beliebe, that We hath
likewise fabourably recefbed this present infant, that We hath
embraced Him with the arms of Wis mercy, that We hath
qiben unto Dim the blessing of eternal life, and made Him
pattaker of (His eberlasting kingdom. Wherefore foe being
thus persuaded of the good fill of our heavenly ffather, de-
clared bp Wis Son Fesus Christ toward this infant: let us
faithfully and deboutly gibe thanks unto Wim, and sap the
praper δίς the Lord Wimeelf taught, and tn declaration of
our fafth let us recite the articles contained in our Greed.
Here the minister, with the godfathers and godmothers,
shall say,
~—6« Our Father which art tn Heaven, &c.
1 B. of Edw. VI.
Then shall they say the
THE MINISTRATION OF BAPTISM.
Common Prayer.
Then shall the priest de-
mand the name of the child,
which being by the godfathers
and godmothers pronounced,
the minister shall say,
Wost thou in the name of
this child forsake the debi
225 and all bis works, the bain
pomp and glory of the forld,
foith all the cobetous desires of
the same, the carnal desires
of the flesh, and not to follow
and be led bp them ?
Creed, and then the priest
shall demand the name of
the child, which being by the
godfathers and godmothers
pronounced, the priest shall
say,
Dost thou forsake. the devil
and all his works ?
Answer.
I forsake them.
Minister.
Dost thou forsake the vain
pomp and glory of the world,
with all the covetous desires
of the same ?
Answer.
I forsake them.
Minister.
Dost thou forsake the car-
nal desires of the flesh, so
346 THE MINISTRATION OF BAPTISM.
CHAP. that thou wilt not follow, nor
bd be led by them?
Answer. Answer.
E forsake them all. I forsake them.
Minister. Minister.
Wost thou in the name of Dost thou believe in God
this chily profess this faith, the Father Almighty, Maker
to beliebe in ὁποὺ the ffather of heaven and earth?
Almighty, sPlaker of Heaben Answer.
and earth, and in Gesus 1 believe.
Christ, Wis onlpy-begotten Minister.
Son our Lord, and that We Dost thou believe in Jesus
fas conceioexy by the 7501} Christ His only-begotten Son
Ghost, born of the Wirgin our Lord, &c.
Gary, that We suffered Answer.
under Wontius Wilate, fas I believe.
crucified, dead and buried, that Minister.
We Went volun into Hell, an’ = Dost thou believe in the
did algo rise again the {τὰ Holy Ghost, &c.
Vap, that We ascended into
Heaben, and sitteth at the
right hand of ὁποὺ the ffather —
Alinighty, and from thence
We shall come again, at the
end of the τὺ, to fudge the
quick and the Dead? And do
pou in bis name beliebe in
the Woly Ghost? the holy
Catholic Church? the com-
munion of saints? the te-
misston of sing? resurrection
of the flesh, and eberlasting
life after death ?
Answer. Answer.
All this E stedfastly beliebe. I believe.
Then the minister shall
put the white vesture, com-
monly called the chrisome,
upon the child, saying,
Take this white vesture, &c.
THE MINISTRATION OT BAPTISM. 347
Let us pray. CHAP.
Vil.
Almiahty and eberlasting Ghov, heabenly fFather, foe αἴθε
Thee humble thanks, for that Chou hast bouchsafed to call
us to the knofoledge of Thy grace, and faith in Chee: increase
this Rnofoledge, and confirm this faith in us ebermore: gibe
σῦν holy Spirit to this infant; that he, being born again,
and being made heir of eberlasting salbation, through our Lord
Hesus Christ, map continue Chp serbant, and attain Thy
promise, through the same our Lord Besus Christ, Thy
Son, Moho libeth and reiqneth with Chee in the unity of the
same Joly Spirit eberlastingly. Amen.
Then shall the minister make this exhortation to the god-
fathers and godmothers.
Forasmuch as this child hath promised bp pou to forsake
the debil and all His forks, to beliebe in Ghov, and to serbe
Wim: pou must remember that it ts pour part and Duty to see
that this infant he taught, so soon as he shall be able to learn,
fohat a solemn bof, promise, and profession he hath made bp
pou. And that he map know these things the better, pe shall
call upon Him to hear sermons: and chiefly ve shall probide
that he map learn the Greed, the Lord’s YBraper, and the Cen
Commandments in the English tonque, and all other things
which a Christian ought to know and beliebe to his soul’s
Health; and that this child map be birtuously brought up to
lead a godly and a Whristian life, remembering alwoaps that
baptism doth represent unto us our profession; Which ts, to
follofo the example of our Sabfour Christ, and to be made
like unto Wim, that as We died and rose again for us, 50
should foe fohich are baptized, die from sin, and rise again
unto righteousness, continually mortifping all our ebil and
corrupt affections, and daily proceeding in all birtue and
godliness of libing.
And 90 forth, as in Wublic Waptism.
226 Common Prayer. ‘1 and 2 B. of Edw. VI.
But if they which bring the (W) But if they which
infants to the church, do bringthe infants to thechurch
make such uncertain answers do make an uncertain an-
348
CHAP. to the priest’s® questions, at
VIII.
that it cannot appear that the
child was baptized with water,
in the Name of the Father,
and of the Son, and of the
Holy Ghost, (which are es-
sential parts of baptism,) then
let the priest? baptize it in
form above written, concern-
ing Public Baptism, saving
that at the dippimg of the
THE MINISTRATION OF BAFTISM.
swer to the priest’s questions,
and say that they cannot tell
what they thought, did, or
said, in that great fear and
trouble of mind, (as often-
times it chanceth,) then let
the priest baptize him in form
above written, concerning
public baptism, saving that at
the dipping the child in the
font, he shall use this form of
child in the font he shall use
this form of words,
Lf thou be not already baptised, #2. E baptize thee tn the
Name of the ffather, and of the Son, and of the Woly Ghost.
Amen.
words,
1 B. of Edw. VI.
The water in the font shall be changed every month once
at the least, and afore any child be baptized in the water so
changed, the priest shall say at the font these prayers fol-
lowing:
O most merciful God, our Saviour Jesu Christ, who hast
ordained the element of water for the regeneration of Thy
faithful people, upon whom, being baptized in the river of
Jordan, the Holy Ghost came down in the likeness of a dove;
send down, we beseech Thee, the same Thy holy Spirit, to
assist us, and to be present at this our invocation of Thy holy
Name: sanctify >& this fountain of baptism, Thou that art the
sanctifier of all things, that by the power of Thy word all those
that shall be baptized therein may be spiritually regenerated,
and made the children of everlasting adoption. Amen.
O merciful God, grant that the old Adam, in them that
shall be baptized in this fountain, may be so buried, that the
new man may be raised up again. Amen.
Grant that all carnal affections may die in them, and that
all things belonging to the Spirit may live and grow in them.
Amen.
Grant to all them which at this fountain forsake the devil
© [Scotch Lit. ‘ presbyter’s.”’ ] 4 [Scotch Lit. “ presbyter’s.’’]
THE MINISTRATION OF BAPTISM. 349
and all his works, that they may have power and strength to CHAP.
have victory, and to triumph against him, the world, and the =a
flesh. Amen.
Whosoever shall confess Thee, O Lord, recognise him also
in Thy kingdom. Amen.
Grant that all sin and vice here may be so extinct, that
they never have power to reign in Thy servants. Amen.
Grant that whosoever here shall begin to be of Thy flock,
may evermore continue in the same. Amen.
Grant that all they, which for Thy sake in this life do
deny and forsake themselves, may win and purchase Thee,
O Lord, which art everlasting treasure. Amen.
Grant that whosoever is here dedicated to Thee, by our office
and ministry, may also be endued with heavenly virtues, and
everlastingly rewarded through Thy mercy, O blessed Lord
God, who dost live and govern all things, world without end.
Amen.
The Lord be with you.
Answer.
And with thy spirit.
Almighty everliving God, whose most dearly beloved Son
Jesus Christ, for the forgiveness of our sins, did shed out of
His most precious side, both water and blood, and gave com-
mandment to His disciples, that they should go teach all
nations, and baptize them in the Name of the Father, the
Son, and of the Holy Ghost: Regard, we beseech Thee, the
supplications of the congregation, and grant that all Thy ser-
vants which shall be baptized in this water, may receive the
fulness of Thy grace, and ever remain in the number of Thy
faithful and elect children, through Jesus Christ our Lord.
050 THE MINISTRATION OF BAPTISM.
ANNOTATIONS 227
UPON
CHAPTER VIII.
con (A) Baptism, how called in antiquity; why φώτισμα, or ‘illumination.’
————— _Barnabas’s epistle corrected. Why the ‘laver of regeneration,’ a dissent
from Mr. Selden and Dr. Hammond about its derivation. (B) Sacra-
ment, what; whence derived; Sacramentum and jusjurandum differ.
Baptism most properly a Sacrament: why the office, in order of place,
after the Communion. (C) Easter and Whitsuntide, why anciently
times allotted for baptism. (D) Rivers the first fonts. Baptisteries
when erected, the Directory felo de se. (E) Sanctifying of water, what
it meaneth. (F) Two signings with the cross anciently relating to
baptism, one before, and the other after. Why the cross used in our
Church after baptism. (G) The form of ancient exorcism. (H) Inter-
rogatories moved to infants, vindicated by the primitive practice, and
parallel with the civil usages of others. (I) Abrenunciation ancient,
several modes observed therein. (K) Imposition of names, why used at
baptism. (L) Dipping not necessary. England noted of singularity
in that particular. Inconveniences thereof. Many baptized in the
same baptisteries.s Women and men had several rooms in one bap-
tistery. Deaconesses, their office at the baptizing of women. (M) Triple
mersion ancient; why ordained. Single mersion, or aspersion, the rule
of our Church. (N) White vestments ancient. (O) Two unctions
anciently distinguished four several ways. (P) The rubric explained
concerning the cross. The first original ground of that ceremony.
Miracles wrought with it. Why miracles ceased; why Timotheus and
Epaphroditus cured without them. Dr. Reynolds a friend to the cross
after the explanation of it. The cross not operative, demonstrated by
King James’s omitting it in the chrismal office. (Q) Private baptism
proved lawful by several authorities. (R) The former rubric allowed
of women’s baptizing. (S) Necessity dispenseth with accidental formal-
ities. (T) Water a necessary element. Beza’s error. (V) What are
the essential words of baptism. (W) Children to be baptized where
the testimony is doubtful.
Baptism hath in antiquity various appellations; καλεῦται
/ . .
χάρισμα, καὶ φώτισμα, καὶ τέλειον, καὶ λουτρὸν, “it is called
grace, illumination, perfection, and laver,”’ saith Clemens
THE MINISTRATION OF BAPTISM. 351
228 Alexandrinus’, who there gives the reason why it is so called. CHAP.
To the same purpose, but more copious, Nazianzen”, δῶρον =
καλοῦμεν, χάρισμα, βάπτισμα, χρίσμα, φώτισμα, ἀφθαρσίας év-
Supa, λουτρὸν παλυγγενεσίας, σφραγῖδα, “we call it the gift,
grace, baptism, unction, illumination, the vestment of incor-
ruption, the laver of regeneration, the seal.” The great variety
of these denominations flows from the several benefits accruing
thereby. The most noble and most emphatical of these are,
first, φώτισμα, ‘illumination,’to which the author of the Epistle
to the Hebrews, St. Paul, as I conceive, had regard in the
word enlightened, Heb. vi. 4. Illumination it was called
out of a triple respect. First’, ὡς φωτιζομένων τὴν διάνοιαν
τῶν ταῦτα μανθανόντων : “because the understandings of
those who are catechised antecedent to it are enlightened.”
Secondly, because it is our first entrance into Christianity,
“for as many as are baptized into Christ, do put on Christ,”
Gal. 11. 27. And Christ is τὸ φῶς, “ that supereminent light,
which lighteth every man that cometh into the world,” those
especially which are born again by baptism, He being τουτο ἐν
νοητοῖς, ὅπερ ἐν αἰσθητοῖς ἥλιος ἃ, “ the same to the intellect, that
the sun is to the sense.” Thirdly, because Satan, the prince
of darkness, was then usually, by exorcism, driven out of the
party baptized, to make room for Christ: for, as κακίας ἕξο-
δος ἀρετῆς εἴσοδον ἐργάζεται", “the egress of vice is virtue’s
ingress ;” so the expelling of Satan is the admittance of Christ.
Now all such as were idolaters, and worshipped false gods,
were supposed to be under the dominion of Satan, and, in a
qualified sense, as energumeni, possessed with unclean spirits,
and therefore it was expedient thought, they should be dis-
possessed byexorcism: πρὸ Tod ἡμᾶς πιστεῦσαι TO Θεῳ, Hv ἡμῶν
TO κατοικητήριον τῆς καρδίας φθαρτὸν Kai ἀσθενὲς" ὅτι ἣν πλήρης
μὲν εἰδωλολατρίας οἶκος, εἰδωλολατρίας ἣν οἶκος δαιμονίων, OY
rather (as Clemens Alexandrinus‘, more correctly omitting
οἶκος εἰδωλολατρίας) καὶ ἣν οἶκος δαιμόνων" “before we be-
lieved in the true God, the tabernacles of our hearts were
impure and weak in truth, the very habitation of devils,”
saith Barnabass. Much to the same purpose, St. Augustine},
a Pdagog. Lib. a. c. 6. ® Philo-Judeus.
b De Baptismo, Orat. 40, f Stromat., lib. ii. [p. 176.]
© Just. Martyr. s Epist.
4 Naz., ubi supra. » Aug. cont. Julian., lib. i, ὁ. 14.
352 THE MINISTRATION OF BAPTISM.
C is AP exorcizatus es, ut a potestate erutus tenebrarum transferreris
— in regnum Christi: “therefore art thou exorcised, that thou
mayst be translated from the power of darkness, into the
kingdom of Christ.” Again, as Satan, by this matriculation
and admission into the pale of Christ’s Church, was expelled,
so was he by excommunication let in again; such as lost their
interest in that holy society, either through doctrinal or
moral apostacy, being said to be delivered up to Satan. Why
it is called the laver of regeneration may seem a great ques-
tion. Mr. Selden', and Dr. Hammond*, build the whole
fabric of baptism on the customary baptism among the Jews,
as upon a basis. This Jewish baptism they make parallel
with that of Christians, in three particulars. First, it was,
say they, a rite of initiating both original, natural Jews, and
proselytes, in the covenant; so is ours a ceremony of admis-
sion into Christianity. Secondly, it was never to be iterated ;
so is ours. Thirdly, that the Jews had their ¢riumviri, which
did promise and profess for infants; and we have our spon-
sores, answering them. Now all this, admitted for truth,
speaks pertinently to the laver; not so fully to the regener-
ation, as something else, whereof I shall take notice by and
by: I say, this admitted for truth, whereof just doubt may
be made; my reason is, because the authorities these learned
men rest upon, are only the talmud and talmudical doctors.
But the eldest of the talmuds, being accounted near five hun-
dred years junior to our Saviour’s birth, and the other above,
and both being stuffed with matters so palpably fabulous, as
Josephus in the account of a learned bishop!, is preferred
before them all: these things considered, and withal that in
Josephus there is not. the least syllable taking notice of any
such baptism, which so faithful an historian would certainly 229
not have omitted, had it existed in his time: as also that as
profound a silence is there in his contemporary Philo, who
hath so often and unavoidable occasion to mention it: now
these two eminent authors, Jews both, and of the same
seculum with our Saviour, standing thus mute in a matter of
so universal practice, as is preterided, and so considerable
remark, make it a very disputable case, whether there was
1 [De Jure Nat., lib. ii. cap. 2.] k [4th queere, Works, vol. i. p. 470.]
1 Montague.
THE MINISTRATION OF BAPTISM. 353
any such custom in our Saviour’s time. And though, for
matter of fact, it be urged by those learned men, that it was
so commonly taken notice of among the Jews, that John 11. 10,
Christ wonders at Nicodemus’s ignorance, that he understood
it not : to this it may be replied, that Christ might well enough
wonder at Nicodemus’s ignorance, without the hypothesis or
supposition of any such rite, considering that the prophets
Isaiah, Jeremiah, and Ezekiel, had declared what regeneration
there should be in the days of the Messias, whereof so great a
doctor as Nicodemus should not have been ignorant. This,
with the famous Grotius™, I take to be the meaning of Christ’s
expostulation. But prove the custom as it may, or as they
would have it, that there really was such a custom among the
Jews, yet may it still be questioned whether baptism were
founded upon it by our Saviour in its primitive institution:
Not that I doubt of his accommodation of his own practice
to several usages of theirs, but because I perceive the learned
doctor acknowledgeth the Jewish custom itself to be founded
upon another, viz. that of washing of new-born babes. Now
if the Jewish custom was but derivative from that, why might
not our Saviour resort in this particular consideration to the
fountain itself, rather than follow a transcript of it; espe-
cially considering that the original example would better suit
his purpose than the after-draught? And to that custom of
washing new-born babes, Mr. Mede”, another very learned
man, hath applied it. Indeed, the analogy and conformity
between Christian baptism and that custom is concinne and
proper, both in relation to the laver, and also to regeneration :
in relation to the laver, because as the laver, or elemental
water, doth wash away and cleanse our bodies from filth
contracted, so doth the mystical washing of the Holy Ghost
purge our souls from all former pollution: in relation to
regeneration, for as it is at our generation, so is it_in our re-
generation. At our generation, or birth, when we were born
men, we were washed, so are we when we are born Christians,
and washed from a pollution exactly agreeable also. When
we were born, we were washed from the pollution we con-
™ In locum. [tom. ii. p. 486. Non in Adamum vitam einaturalem conferre,
legisti que Jeremias et Ezechiel promi- et non poterit meliore spiritu conferre
serunt de corde novo creando Messie vitam supernaturalem ? |
temporibus? Potuit Deus inspirando n [Book i. Discourse xvii. ]
as
L ESTRANGE, Aa
CHAP.
Vill.
CHAP.
VITl.
354 THE MINISTRATION OF BAPTISM.
tracted from our parent’s womb; when we are new-born, we
are washed by baptism from that original sin which is derived
to us from our first parents: ἡ γέννησις ἐκ βαπτίσματος πᾶν
ἀπὸ γεννήσεως κάλυμμα περιτέμνει; “our new birth, by bap-
tism, doth cut off the film of corruption we contract from our
natural birth;” Nazianzen. So that the case is clear, as we
are washed at our natural birth, so are we at our spiritual.
In the first, there is σαρκὸς ἀπόθεσις ῥύπου, “the putting
off the filth of the flesh,” 1 Pet. iii. 91. So is there in the
second, ἀπόθεσις Tod παλαιοῦ ἀνθρώπου, “the laying off the
old man,” Eph. iv. 22. And a total cleansing of the soul from
all impurity contracted and derived from him. And though this
analogy proceedeth most regularly in the baptizing of infants,
who are only charged with only original sin, yet doth it hold
also in persons adult, whom our Saviour directs the same
way to heaven, viz. by becoming as little children; that is,
by purging our souls from the stain of actual transgressions,
and making ourselves thereby as innocent as those tender
babes; and this is done by another laver of regeneration,
called repentance; upon which account, according to the
primitive mode, baptism was never afforded to persons adult 230
without repentance, proemial and preparatory to it. This to
scour away actual, as the other original pollution. A custom
derived at first from the Baptist St.John, Matt. iii. 11, whose
baptism was called βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν,
“the baptism of repentance for the remission of sins.” That
it was so, for matter of fact, in the primitive Church, these
instances may suffice to demonstrate. Justin Martyr®, deline-
ating the baptismal mode in his time, describeth it thus: first,
/ / a ἴω ἴω “
᾿ εὔχεσθαί τε καὶ αἰτεῖν νηστεύοντες Tapa τοῦ Θεοῦ τῶν προημαρ-
τημένων ἄφεσιν διδάσκονται, ἔπειτα ἄγονται, ἔνθα ὕδωρ ἐστί:
“they who desire baptism, are taught by fasting and prayers
to seek of God remission of their sins, and then are brought
to the water.” Confirmable is that of Tertullian’: ingres-
suros baptismum orationibus crebris, jejuniis et geniculationibus,
et pervigiliis orare oportet, et cum confessione omnium, delic-
torum: ‘they who are to enter baptism, it is required that
with frequent prayers, fasting, supplications, watchings, and
° Apolog. ii. P De Bapt., c. 20.
THE MINISTRATION OF BAPTISM. 355
with a confession of all their by-gone offences, they ply the CHAP.
throne of grace.” ΒΔ.
B The Sacrament of Baptism.| Sacramentum est sacre rei
signum, St. Austin4, “a Sacrament is that by which a sacred
thing is denoted:” and in this large sense, the ancients
apply it to twenty several things. But because some were
instituted by our Saviour, as the proper badges of our Chris-
tian profession, and effectual signs of grace, and God’s good-
will towards us, they alone are by our Church owned for
proper Sacraments, which defineth a Sacrament to be, “an
outward and visible sign of an inward and spiritual grace,
given unto us, and ordained by Christ Himself, as a means
whereby we receive the same, and a pledge to assure us
thereof.” The Greek word is μυστήριον, so used by St. Paul,
Ephes. v. 32, calling the conjunction of Christ with His
spouse, the Church, μέγα μυστήριον, “a great mystery.” The
Latin word sacramentum is of military extraction, it being
properly στρατευτικὸς ὅρκος", “the soldier’s oath,”’ by which,
upon their first enrolment, they engaged themselves, omnia
strenue facturos que preceperit imperator, i. 6. “ stoutly to act
whatsoever their general should command,” as Vegetius* hath
it; and from thence it came at length to an indefinite notion,
signifying whatsoever was transacted by the interposition of
an oath, which, because it hath something of religion more
than ordinary, might well deserve the appellation of a Sacra-
ment. Yet though very learned men seem to confound the
words sacramentum, ‘sacrament,’ and jusjurandum, ‘oath,’ and
to take them promiscuously, to be of adequate import each
to other, the great historian gives me cause to suspend my
assent, and to think that originally they were several, and
distinguished, and that sacramentum signified a voluntary
oath spontaneously taken, when the soldiers first listed them-
selves ; and jusjurandum denoted such an oath as was imposed
by the coercive power of the magistrate, martial or civil. The
Romans being to raise new forces, to go under the conduct
of Terentius Varro, and Paulus Aimilius, against Hannibal‘;
milites tunc, quod nunquam antea factum erat, jurejurando ἃ
4 De Doctr. Christ., lib. ii. [ Ep. ad τ Herodian. Hist., lib. viii.
Marcellinam. 136. signa cum ad res * De Re militari, lib. ii.
divinas pertinent, Sacramenta appel- t Livii, lib. xxii. c. 38,
jantur. }
Aa2
356 THE MINISTRATION OF BAPTISM.
CHAP. tribunis militum adacti, jussu consulum conventuros, neque in-
aay jussu abituros, nam ad eum diem nil preter sacramentum erat,
et sua voluntate ipsi inter se, equites decuriati, centuriati pedites,
conjurabant ; i. 6. “the soldiers then,” saith my author, “a
thing never done before, were compelled by their com-
manders to swear that they. would rendezvous at the order of
the consul, and not depart without it: for, till that day, all
was done by sacrament only, and the soldiers freely. of them-
selves, without coaction, the horse by tens, the foot by hun-
dreds, entered into oath", not to forsake their colours,” &c.
Whereby a clear discrimination and difference is put between
these two. Now to make the best improvement of this to
my present purpose, I say, that ‘sacrament,’ in this most 231
genuine and proper notion, is very aptly applied to baptism,
and keeps correspondence with other ceremonies thereof. For
baptism is our first enrolment into Christ’s militia; therein
we receive the cognizance of our general in our foreheads,
being signed with the cross, “in token that we will manfully
fight under Christ’s banner against sin, the world, and the
devil;” therein we voluntarily enter into covenant and promise
of renunciation against those foresaid enemies, called there-
fore id Nazianzen’, συνθήκη πρὸς Θεὸν πολιτείας καθαρω-
τέρας, “an engagement and contract of a purer conversation
towards God;” therein we receive and return our military
symbol, symbolum fidei, the only character by which we
Christians know one another, our friends from our foes; for
Christians are not distinguished προσώποις ἀλλὰ πίστει", “ by
their faces, but by their faith.” This is that σύνθημα, σημεῖον
τοῦ στρατοῦ, that “ martial word or shibboleth” by which we
are discovered to what general we belong. Excellent is that
of St. Augustiney, in nullum nomen religionis, seu verum seu
falsum, coagulari homines possunt, nisi aliquo signaculorum, vel
sacramentorum visibilium consortio colligentur: ‘impossible
it is that men should be united under any one religion, be it
true or be it false, unless they be knit together by some
visible seal or sacrament, one or other.” So that baptism
" [Sese fuge atque formidinis ergo σώποις τὸν Χριστιανισμὸν, ἀλλὰ πίστει
non abituros. ] χαρακτηρίζεσθαι. |
ἡ [Orat. x1.] ¥ Cont. Faust., lib. xix. ο. 11.
* Nazianzen. [ Orat. xliii. ob yap mpo-
ρα --2 i Sere ναῶν
THE MINISTRATION OF BAPTISM. 357
may very well, upon various accounts, be styled’, nostre
militie sacramentum, “the sacrament of our militia.”
But if baptism be, as it is, the sacrament of our initiation
and entrance into Christianity, it may be demanded, why
hath not the office belonging to it the pre-eminence? why is
it not in our service-book inserted and marshalled before that
of the Communion ;. this Sacrament being in order of nature
after that? My answer is, the Communion was, both in the
primitive Church and in the beginning of our Reformation,
accounted the principal part of the diurnal service of God in
public, it being celebrated daily in both times instanced, as I
have proved before, for the ancient Church, and as may be
evidenced for the last, by the rubric after the exhortation to
the Communion, in the first book of Edw. VI. ‘The eucharis-
tical office being then so concomitant with the daily prayers,
and baptism more rarely happening, the Church thought fit
to make them ican ister in seta which were so oo
companions in use.
Ο Al Easter and W. aides. So aid the council Geass
decree, can. 4. At Easter, because it was the monument of
Christ’s resurrection, to which baptism did refer. ‘Therefore
we are buried with Him by baptism into death, that like as
Christ was raised up from the dead by the glory of the
Father, even so we also should walk in newness of life.” For
this cause, saith St. Basil*, no time. more proper to receive
gratiam resurrectionis, “ the benefit of our resurrection,” than .
in die resurrectionis, “on the day of the resurrection,” the
paschal day. At Whitsunday, in memory of the three thou-
sand ‘persons baptized that day, Acts ii. And for children”,
all such as were born after Easter were kept until Whitsun-
day, and all born after Whitsunday were reserved until next’
Easter, unless some imminent danger of death created a
necessity of accelerating baptism; but this custom of bap-
tizing only at Easter and Whitsunday, must only be under-
stood in reference to the Western Church; for, without con-
Ambrose. ἐν τοίνυν τῇ ἀναστασίμῳ ἡμέρᾳ τῆς
* De Baptismo. [τί δ᾽ ἄν γένοιτο τῆς ἀναστάσεως τὴν χάριν ὑποδεξώμεθα.
ἡμέρας τοῦ πάσχα συγγενέστερον mpds Vide Tertull. de Bap., c. 19.}
τὸ βάπτισμα; ἣ μὲν yap ἡμέρα, μνημό- > Beatus Rhenan. in Tertull. de Cor.
συνόν ἐστιν dvactdcews’ τὸ δὲ Bdw- Milit., ο. 3. [Edit. Basil, 1539, p. 500.]
τισμα, δύναμίς ἐστι πρὸς Thy ἀνάστασιν» '
CHAP.
VU.
358 THE MINISTRATION OF BAPTISM.
CHAP. troversy, it is, that they of the east assigned also the feast of
= Epiphany for this Sacrament, and this was done in memory of
our Saviour’s being, as it is supposed, baptized on that day, upon
which there is extant an excellent oration of Gregory Nazian-
zen, under this title, εἰς τὰ ἅγια φῶτα TOV Ἐπιφανίων, i.e.“ upon
the sacred illumination, or baptism, celebrated on Epiphany.”
Must be ready at the font.| When Christianity first Ne
entered the world, she did not find all utensils fitted to her?
hand, but was constrained to take what occasion did supply:
whence it is, that as at first houses were her churches, so
rivers were her fonts. No other baptisteries had she for two
hundred years ; this is evident from Justin Martyr and Ter-
tullian ; the first treating of persons fitted for the sacred
seal, saith, ἔπειτα ἄγονται ὑφ᾽ ἡμῶν ἔνθα ὕδωρ ἐστὶ", “then”
(that is, after we had prayed together for and with them, as
in the foregoing words) “they are led by us to some place
where there is water.” Now lest it should be conceived that
this expression may admit of a font within the church, (as we
use to carry children according to the rites of our Church,)
mm the pursuit of this narrative he goes on thus: ἡμεῖς δὲ,
μετὰ TO οὕτως λοῦσαι TOY πεπεισμένον ἐπὶ τοὺς λεγομένους
ἀδελφοὺς ἄγομεν ἔνθα συνηγμένοι εἰσὶ, κοινὰς εὐχὰς ποιησόμενοι:
“then we, after the believer is thus washed, return with him
to the place where the brethren are assembled for common
prayer.” The second, aquam adituri ibidem, sed et aliquanto
prius in ecclesia, sub antistitis manu contestamur nos renunciare
diabolo’, &c.; “ being ready to step into the water, there also,
as we had done a little before in the church, the priest hold-
ing us up by the head, we make abrenunciation of the devil,”
&c. Clear proofs that the places where they baptized were
distant from the churches. Probably their practice was
counter to ours, for as we bring water to our churches, so in
all likelihood they carried their churches to the water, that
is, they had their places of religious assemblies near unto
rivers, (not unlike the Proseucha mentioned Acts xvi. 13,)
for the better accommodation of this Sacrament. After the
second century baptisteries were erected, but not contiguous
or annexed to churches, but a little separated from them ;
and not every where neither, but only nigh unto cathedrals,
© Apolog. 2. ‘4 De Cor. Militis, c. 3.
THE MINISTRATION OF BAPTISM. 359
CHAP.
called therefore ecclesie baptismales, “ baptismal churches ;” ae
not long after, they were brought into the churches, and then
disposed near the door, at the lower end, denoting thereby
that persons baptized did in that Sacrament make their first
ingress into Christianity, who were therefore situated, by
Nazianzen’s description, ἐν προθύροις τῆς εὐσεβείας, “in the
entry to godliness.” But now it seems these baptisteries are
turned out of doors, and more than so, a note of abomination
affixed to the places where they stood. For baptism is to be
administered “not in the places where fonts stoods,” and
this by the direction of those very men, who yet after in-
genuously confess, “‘ no place is subject to such pollution by
any superstition formerly used, and now laid aside, as may
render it unlawful or inconvenient for Christians to meet to-
gether therein, for the public worship.” What can hinder
the Directory from being herein felo de se, unless it be imter-
preted to speak in the first place of what is to be done in
order to its directions, not of what is to be done of absolute
necessity, flowing from the nature of the thing; and if they
so intended, it had been a kindness had those learned
divines been more explicit therein.
E Didst sanctify the flood Jordan.| Such was the language
of the primitive Church, not that they thought the water
contracted any new quality in the nature, but was only said
to be sanctified in the use thereof, being converted by
Christ’s institution from common to sacred purposes. Omnes
ague, saith Tertullian‘, sacramentum sanctificationis conse-
quuntur invocato Deo; i. 6. “all waters obtain the mystery
of sanctification by invocation of God.” So Gregory Nazian-
zen speaketh of our Saviour, ἁγνίζοντα τῇ καθάρσει τὰ ὕδατα"
i, e. “sanctifying the waters by His own washing.” So
Jerome, Dominus noster, Jesus Christus, lavacro suo universas
233 aquas mundavit, “our Lord Christ by His own washing,
e Directory. [Hammond, View of
the New Directory, ὅθ. “ Ignorant I
must confess to be also, why, when
they come to the congregation, it should
be utterly unlawful for them to be bap-
tized in the place where fonts have
hitherto been placed, i. e. near the door
of the church, as the Directory ap-
points ... For sure if a significant rite
or designation of place, &c.,. without
any other guilt than that it is so, be
superstitious, an unsignificant interdic-
tion of it will be as much; and if the
positive superstition be to be con-
demned,the negative must be soalso.” ]
‘ Tertull. de Baptism. 4.
5. Nazianz. eis τὰ Γενεθλ, 38. [ Orat.
29. ἐβαπτίσθη μὲν’ od καθαρσίων αὐτὸς
δεόμενος, ἀλλ᾽ ἵν’ ἁγιάσῃ τὰ ὕδατα.
4 (Adv. Lucif., tom. ii. p. 177.}
360 THE MINISTRATION OF BAPTISM.
CHAP. being exemplary to us, cleansed all waters.” Lastly, Am~
VIL. :
——— brose', sacerdos precem defert, ut sanctificetur fons, et adsit
presentia Trinitatis eterne, i. 6. “ the priest prayeth that the
font may be sanctified, and that the eternal Trinity would
vouchsafe to be present at the ordinance.”
Then shall he make a cross.| There were anciently in the F
primitive Church two several signings with the cross, one
before baptism, as is here ordered in this liturgy, the other
after, which was used with unction, at the time of confirm-
ing, whereof I shall treat in confirmation. That they used
signing antecedent to baptism, I shall make proof from St.
Ambrose and St. Augustine. The first thus: credit etiam
catechumenus in crucem Domini, qua et ipse signatur, sed nist
baptizatus fuerit in nomine Patris, Filit, et Spiritus Sancti,
remissionem non potest accipere peccatorum* : “the very cate-
chumen, or new instructed, believeth in the cross of Christ,
wherewith also he is signed, but unless also he be baptized
in the name of the Father, the Son, and the Holy Ghost, he
shall not obtain remission of sins.” The second, nondum per
sacrum baptismum renati estis, sed per crucis signum in utero
sancte matris Ecclesie jam concepti estis!, “ye are not yet
regenerated by holy baptism, but you are conceived by the
sign of the cross, in the womb of the Church, your holy
mother.” But here it may be demanded, how cometh it to
pass that our second reformers mislaid this ceremony, assign-
ing it a place subsequent to baptism, varying herein from the
current practices of antiquity? For answer to this I shall
refer you to another place, when I shall have occasion to de-
clare it. BAS They
- I command thee, unclean spirit, &c.| This form of exorcis- G
ing was agreeable to the usage of the first Church, who ap- |
plied it not only to the energumeni, or “ persons possessed” ᾿
by evil spirits, (who were not few in those days,) but also to
infants and competents whom they accounted under the do-
minion of Satan, until he was by such increpation expelled.
Si diabolus non dominatur infantibus, quid respondebunt Pela-
giant quod illi exorcizantur™, saith St. Augustine, i. 6. “if
i [De Sacramentis, lib. i. cap. 5.] m Augustin. Epist. 105. [194. Se-
* De Mysteriis, cap. 4. cundum istam suam calliditatem non
! August. de Symbolo, lib. ii. cap: 1. inveniunt quid ad hoc respondeant,
THE MINISTRATION. OF BAPTISM. 361
the devil hath not children in subjection, what will the Pelagians CHAP.
say, that they are exorcised.” Of this custom there is very be
frequent mention in St. Cyprian, Tertullian, and otherancients.
H The moving of these following interrogatories to infants,
_as they are represented by their godfathers, hath to many
seemed over light for a Sacrament of so high importance ; and
I confess, at the first glance, and perfunctory view, it exhibits
much in favour of that misapprehension. But go nearer,
and behold it with a stricter scrutiny, the practice will ap-
pear not only defensible enough, but decently accommodated
to the sacred office of pedo-baptism.
This Sacrament, all men know and grant, is the initiation,
the first admission into the gospel-covenant ; a covenant must
be bipartite, there must be at least two parties to it. Christ
here for His part promiseth to persons baptized, remission of
sins, Acts 11, 38, (as also in that great charter of “ ask and ye
shall have,’’) and all other things advancing their eternal sal-
vation. And that this prove not nudum pactum, “a naked
contract,” without guid pro quo, reason good he should cove-
nant with persons to be baptized, “that they forsake the
devil and all his works, and constantly believe God’s holy word,
and obediently keep His. commandments.” Now because
tender babes are in no capacity to stipulate for themselves,
therefore the Church, who is the common mother to all such
as profess Christianity, assigneth to those infants, and to all
persons naturally so impedited, sponsores, i. 6. “ godfathers”,
or guardians to undertake and assume for them what they
ought to do for themselves, were it consistent with their,
234 rather days than, years. For the presentment of children at
the font, is most properly the act of the Church, and but
ministerially the act of the sponsores. Accommodat illis
mater Ecclesia aliorum pedes, ut veniant, aliorum cor ut cre-
dant, aliorum linguam ut fateantur, saith St. Augustine” ; 1. 6.
“the Church furnisheth them with others’ feet to come, with
the heart of others to believe, and with the tongue of others to
confess their faith.” And it is an act of her charity indulged
unto the infants of all such as have consigned up their names
quod exorcizantur et exsufflantur in- n Aug. de verbis Apost. Serm. 10.
fantes; hoc enim proculdubio fallaciter [176.]
fit, si diabolus eis non dominatur. }
CHAP.
V Ill.
362 THE MINISTRATION OF BAPTISM.
to Christianity, without regard to the either, perhaps blame-
worthy conversation, or misbelief in points of religion of the
parents, much less to spurious generation. Nor this a prac-
tice rare and unheard of, but hath its parallel amongst almost
all nations in civil transactions, they indulging the like favour
not only to infants, but also to all that labour of the like
incapacity: Valerius Flaccus quem edilem creaverant, quia
Flamen Dialis erat, gurare in leges non poterat, magistratum
autem plus quinque dies, nisi qui jurasset in leges, non licebat
gerere, ideo petit ut legibus solveretur : quare datus alter, viz.,
Srater ejus, qui pro eo guraret, plebesque scivit, ut perinde esset,
ac si ipse edilis jurasset®, 1. 6. “ Valerius being before Flamen
Dialis, or Jupiter’s high-priest, soon after was created zdile,”
(or overseer of dilapidations ;) “as he was high-priest he ought
not to swear,” (the law of the Romans supposing such a
sacred person would voluntarily do what an oath would compel,
much like the value our nation hath for her nobility upon that
very account, not demanding corporal oath from such persons
of honour,) “and no man could hold any office of magistracy
above five days, unless he first took oath to observe the laws:
whereupon, he moved the law might be dispensed with;
wherefore another was assigned for his proxy, and his brother
sworn in his stead, the people decreeing that it should be as
firm in law as if the edile himself had taken the oath.” So
the civil law confirmeth all stipulations of the guardians or
tutors of pupils, which are made for the benefit of the minor,
and so doth the common law of this land. Authoritas cus-
todum est, ut contrahant, in judicio stent, reliquaque faciant
pro pupillo suo, que rerum statusque sui vel conservationem,
vel incrementum spectant?, i.e. “ guardians have full authority
to contract, to bring an action, and to act any thing in their
pupil’s behalf, which may tend to the preservation of his estate,
or advantage of his affairs.” Yea, custos in animam minoris
jurare potest, i. e. “the guardian may swear for his minor,”
saith the same author: and I myself am not ignorant, that
° Livius, lib. xxxi. c. 50. [Petente juraret pro fratre, L. Valerius Flaceus,
Flacco ut legibus solveretur, senatus pretor designatus. Tribuni ad plebem
decrevit ut si edilis, qui pro se juraret, tulerunt, plebesque scivit, &c. |
arbitratu consulum daret, consules, si P Cowel. de Fitzherb.. [Institut., lib.
iis videretur, cum tribunis plebis age- i. tit. 21.]
rent, uti ad plebem ferrent. Datus qui
when δι" Δ᾽
Ε
\
THE MINISTRATION OF BAPTISM. 363
in court-rolls, entries are to be found of several persons, who
have been sworn for minors and infants, who, in respect of
tenure, were obliged in course to bear offices relating to their
lord paramount.
I Dost thou forsake the devil, &c.| This form of abrenunci-
ation is no novice, Tertullian? mentions it expressly ; sub an-
tistitis manu contestamur nos renunciare diabolo et pompie et
angelis ejus: “whilst the hand of the priest is upon us, we
declare that we renounce the devil, his pomp and his angels.”
St. Cyprian’; seculo renunciaverimus cum baptizati sumus :
“we gave defiance to the world when we were first baptized.”
The direction in the Constitutions is very considerable‘ ;
ἀπαγγέλλετω οὖν ὁ βαπτιζόμενος ἐν τῷ ἀποτάσσεσθαι" ᾿Απο-
τάσσομαι τῷ Σατανᾷ καὶ τοῖς ἔργοις αὐτοῦ, καὶ ταῖς πομπαῖς
αὐτοῦ, καὶ ταῖς λατρείαις αὐτοῦ, καὶ τοῖς ἀγγέλοις αὐτοῦ, καὶ
ταῖς ἐφευρέσεσιν αὐτοῦ. μετὰ δέ τὴν ἀποταγὴν συντασσόμενος
λεγέτω, ὅτι καὶ συντάσσομαι τῷ Χριστῷ: “let him who is to
be baptized renounce in this form, ‘I renounce the devil and
all his works, and his pomps, and his services, and his angels,
and all his devices. And after this renunciation let him
proceed thus, ‘I list and enrol myself in the service of Christ.’”
The ancient mode in this renunciation presents us with
these remarkables: first, it was distinguished into, sometimes
235 two, sometimes three questions, as it was in the first liturgy
of Edw. VI., and as many replications. Quando te interrogavit
Sacerdos, Abrenuntias diabolo, et operibus ejus; quid respon-
disti? Abrenuntio. Abrenuntias seculo et voluptatibus ejus ;
quid respondisti ? Abrenuntiot. Whilst the priest de-
manded of thee, ‘Dost thou renounce the devil and all his
works,’ what didst thou answer? ‘I renounce them all.’ ‘Dost
thou renounce the world and all the pleasures thereof,’ what
didst thou answer? ‘I renounce them all.’” This for double
renunciation. As for triple, the author" of the Hcclesiasti-
CHAP.
VIL.
4 De Coron. Milit. [de Spectac., ο. 4.
Cum aquam ingressu Christianam
fidem in legis suze verba profitemur,
renunciasse nos diabolo et pompz et
angelis ejus, ore nostro contestamur. |
* Epist. Rogatiano.
5. Constit. Apost., lib. vii. 6. 42.
t Ambrose de Sacram., lib. i. ο. 2.
«| Dionys. Areop. de Eccl. Hierarch.,
p. 77. τῶν δὲ ἀπογραψαμένων, εὐχὴν
ἱερὰν ποιεῖται, καὶ ταύτην ἁπάσης αὐτῷ
τῆς ἐκκλησίας συμπληρωσάσης, ὑπολύει
μὲν αὐτὸν, καὶ ἀπαμφιέννυσι διὰ τῶν
λειτουργῶν' εἶτα στήσας ἐπὶ δυσμαῖς
προσέχοντα, καὶ τὰς χεῖρας ἀπωθοῦντα,
πρὸς τὴν αὐτὴν ἀπεστραμμένας χώραν,
ἐμφυσῆσαι μὲν αὐτῷ τρὶς διακελεύεται
τῷ σατανᾷ, καὶ προσέτι τὰ τῆς ἀποταγῆς
ὁμολογῆσαι" καὶ τρὶς αὐτῷ τὴν ἀποταγὴν
μαρτυρόμενος, ὁμολογήσαντα τρὶς τοῦτο,
CHAP.
VII.
364 THE MINISTRATION OF BAPTISM.
cal Hierarchy, and St. Gregory’ the Great, witnesseth it.
Secondly, it is observable that the party renouncing did use
first to turn himself to the west*, primum renunciamus δὲ, qui
in occidente est, and so renounce ; and then versi ad orientem,
pactum inimus cum sole justitie : “turning about to the east,
there we make a covenant with the Sun of righteousness.”
Now this abrenunciation denoting a motion from the service
of the world, the flesh, and the devil, to the worship of Jesus
Christ, it is also very remarkable that Satan observes the
same rule in the admission of his neophytes. For (which I
note as a singular evidence for the verity of Christian reli-
gion’) the first operation in the first method of his stipulation
is, that all his converts renounce their baptism, that is,
recant their baptismal renunciation; and this he observes
precisely towards all such as he subverts, as well in the pro-
fession of the Church of Rome, as England.
. Naming the child.| The imposition of the name in bap- kK
tism, is both a decent imitation of the same practice in
circumcision, whereof there are, besides those of our Saviour
and St. John Baptist, several other instances, and a prudent
parcel of religious policy, whereby the person baptized might
be the better distinguished, in albo Christianorum, “in the
Christian register;”? and for this cause the priests were
anciently commanded’, ἀπογράψασθαι τὸν ἄνδρα, Kal τὸν
ἀνάδοχον, “to enrol the names both of the person baptized,.
and of his godfather or surety.”’. Indeed, fit it was, that they
who gave themselves up to Christ, and listed themselves in
His militia, should be enrolled upon their first admission, that
the Church might the better know who were hers. Now
whereas proselytes adult were entered into the register
under their former names, unless they thought fit to assume
μετάγει πρὸς ἕω, kal πρὸς οὐρανὸν dva-
βλέψαντα καὶ τὰς χεῖρας ἀνατείναντα, -
κελεύει συνταξάσθαι τῷ Χριστῷ, καὶ
πάσαις ταῖς θεοπαραδότοις ἱερολογίαι5.
Τοῦ δὲ καὶ τοῦτο πεποιηκότος, μαρτύ-
pera πάλιν αὐτῷ τρὶς τὴν ὁμολογίαν. |
ΟΥ̓͂ [Not. in lib, Sacr., p. 141. Vulgo
terna fit abrenuntiatio. |
_* Hieronym. in Amos, ec. 6. Cyril.
Hierosol. Cat. Myst.i. [Ὅτε οὖν τῷ Σα-
τανᾷ ἀποτάττῃ, πᾶσαν τὴν πρὸς αὐτὸν
πάντως διαθήκην λύσας, τάς παλαιὰς
πρὸς τὸν ἅδην συνθήκας, ἀνοίγεταί σοι 6
παράδεισος τοῦ Θεοῦ" καὶ τοῦτου σύμβο-
λον τὸ στραφῆναί σε ἀπὸ. δυσμῶν προς
ἀνατολὴν τοῦ pwrds τὸ χωρίον.
y K. James, Dem., lib. ii. c. 2.
[‘‘ Before he proceed any further with
them, he first persuades them to addict
themselves to his service; which being
easily obtained, he then discovers what
he is unto them, makes them to re-
nounce God and their baptism directly,
and gives them his mark.”’ |
* Dionys. Areopag. ubi supra.
lea
THE MINISTRATION OF BAPTISM. 365
others, when they were in composition for baptism: so in- CHAP.
fants, upon whom no names were formerly imposed, were, Mh
before they were brought to the sacred font, named by their
parents, or such as represented them, viz. the godfathers.
1, Shall dip.| Mersion or dipping is not of the necessity of
this Sacrament, sprinkling being every way as energetical
and operative, as St. Cyprian* hath (for it is one of the ques-
tions he undertakes to resolve) most excellently determined.
Non sic in sacramento salutari delictorum contagia, ut in
lavacro carnali sordes corporis abluuntur : “the filth and pol-
lution of our sins is not so cleansed in the sacramental
laver, as our bodies are in natural water.’ And though dip-
ping was the more ancient custom, in respect of persons adult,
who were better able to undergo it; yet after, when whole
nations became Christian, and rarely any were offered to the
font but infants, whose tender bodies would not well endure
it, this custom, in the western Church especially, was discon-
tinued, and aspersion only used; so that Erasmus” noted it
as a piece of singularity in us English, that in his time we
used mersion. And though dipping was constantly. practised
in the eastern countries, and is so still at this day, yet for
children the use was then, and so is now, to warm the water,
μετὰ φύλλων τινῶν εὐωδῶν“, “with sweet herbs,” a trouble
avoided by aspersion. Again, sprinkling is much more to the
286 advantage of modesty, as to women especially, or where many
are baptized together, as the then fashion was. For even
when baptisteries were erected, they were made susceptible
and capable to receive more than one: μὴ ἀπαξιώσῃς συμ-
βαπτισθῆναι πένητι πλούσιος wv" 6 εὐπατρίδης τῷ δυσγενεῖ, ὁ
δεσπότης τῷ δούλῳ, saith Gregory Nazianzen4, i. e. “do not
disdain, if thou beest rich, to be baptized in the same font
with the poor; if nobly born, with the obscure ; if a master,
with thy servant.” Nor could the company and presence of
others create any inconvenience, had they not entered the
font stripped of all, and totally naked, as it is clear they did.
In fontem nudi demergitis, sed etherea veste vestiti®: ‘ye dive
a Epist. 76. ad Magnum. ἃ Orat. xl.
> Apud Pamel. in Cyprian. ubi ® Zeno Veronensis Invit. 2. ad fon-
supra. tem. [Mag. Bib. Pat. Colon. 1618.
© Christopherus Angelus. [Enchiri- tom. iii. p. 117.]
dion, cap. xxiv. Cambridge, 1619. ]
366 THE MINISTRATION OF BAPTISM. ~
CHAP. into the font naked, only invested with an airy mantle.” An
—— usage not peculiar to men, but practised also by women, as
is evident by St. Chrysostom, who, speaking of an outrage
acted by rude people in the time of persecution, maketh
amongst other things this relation ; καὶ γυναῖκες τῶν εὐκτη-
ρίων οἴκων πρὸς τὸ βάπτισμα ἀποδυσάμεναι γυμναὶ ἔφυγον",
i. 6. “the women of the sacred oratories having put off their
clothes in order to baptism, ran ‘away naked.” ‘True it is,
these women were not baptized promiscuously with men: for
the baptistery was parted in the middle with a screen or tra-
verse of wood, one division being allotted for the men, and
the other for the women, which were so close joined, that
neither could make any discoveries into the other; that they
were thus separated, Augustine® gives us cause to believe,
who related a miracle of Innocentia, that was cured of a
cancer in her breast, by being signed there with the cross, by
the new-baptized woman, who first came to her as she stood in
parte feminarum ad baptisterium, “im the division assigned for
the baptizing of women.” And these divisions probably the
fathers had an eye to, when they mention baptisteries in the
plural number, (as Ambrose in his epistle to Marcellina®,) not
intending several structures, but several divisions in one
structure. But though this traverse blinded them from the
view of men who came upon the same account they did, it
did not hide them from the sight of the baptist, who was
regularly to be a man: and therefore that all possible pro-
vision for modesty might be made, certain women were set
apart for that service, their office being ἐξυπηρετεῖσθαι τοῖς
διακόνοις ἐν τῷ βαπτίζεσθαι τὰς γυναίκας διὰ τὸ εὐπρεπὲς,
“to assist the deacons in baptizing women more decently,”
as the author of the Constitutions hath it: the like is re-
peated also by Epiphanius', who hath transcribed much from
him; διακονίσσαι καθίστανται εἰς ὑπηρεσίαν γυναΐκων διὰ τὴν
σεμνότητα; ἀν χρεία κατασταίη λουτροῦ ἕνεκα : 1. 6. “ deacon-
esses are appointed for the ministration of women, for mo-
desty sake, in case there be any occasion to baptize them.”
I have dwelt the longer upon this subject, not only to dis-
᾿
i
x
f Epist. ad Innocent. bus competentibus in baptisteriis trade-
* Lib. xxii. c. 8. de Civ. Dei. bam basilice.]
" [Sequente die—symbolum aliqui- i Jn fine Panarii.
THE MINISTRATION OF BAPTISM. 367
CHAP.
cover the manifold inconveniences of immersion and dipping,
Vill.
in persons adult, but also to represent the various customs of
the primitive times, perhaps not known to all.
M Thrice.| What the Apostolical mode was, whether single
or triple mersion, there is no direct constat: the Church dev-
τεροπρώτη, and next to it, for certain practised it thrice, and
applied the same quotient to confirmation, and the confession
of their faith. In mysteriis interrogatio trina defertur, et
confirmatio trina celebratur ; nec potest quis nisi trina confes-
sione purgari, saith Ambrose*, i. e. “in themystery of initiation
or baptism, three interrogatories are put, thrice is the party
confirmed, so that no man can be cleansed in that laver, but
by a threefold confession.”” And for the manner, more expli-
citly in another place'; Interrogatus es, Credis in Deum Patrem
Omnipotentem ? dixisti, Credo, et mersisti. Iterum interrogatus
es, Credis in Dominum nostrum Jesum Christum, et in crucem
ejus ? dixisti, Credo, et mersisti. Tertio interrogatus es, Credis
237 et in Spiritum Sanctum ὃ dixisti, Credo, tertio mersisti: “Thou
art asked, Dost thou believe in God the Father Almighty ?
thou answerest, I believe, and thou wert dipped. Again,
thou wert demanded, Dost thou believe in our Lord Jesus
Christ and in His cross? thou answerest, I believe, and then
thou wert dipped again. Thirdly, thou wert asked, Dost thou
believe in the Holy Ghost? thou answerest, I believe, and
ει then thou wert dipped the last time.” This ceremony of in-
terrogating thrice, St. Ambrose™, in this place, and Cyril™
on John, deriving from our Saviour’s thrice demanding of
St. Peter if he loved Him, John xxi. But I rather think
it was so ordered as a distinct denotation of the personal
Trinity, as single mersion or aspersion answereth the unity of
the Deity, and upon that account was enjoined by the fourth
council of Toledo®, in opposition to the Arian heretics. The
truth is, neither practice can justly be condemned, and are
* Ambrose, de Sp. Sancto, lib. ii.
ce. 11.
: Idem de Sacramentis, lib. xi.
ay
™ De Spiritu Sancto, lib. ii. ο. 11.
n Cyr. Alex., lib. xii. [τύπος δὲ
πάλιν ταῖς μὲν ἐκκλησίαις ἐντεῦθεν εἰς
τὸ χρῆναι τρίτον διερωτᾷν τὴν εἰς χρισ-
τὸν ὁμολογίαν, τοὺς ἀγαπᾷν αὐτὸν ἑλο-
μένους, διὰ τοῦ καὶ προσελθεῖν τῷ ἁγίῳ
βαπτίσματι. |
ο Can. 6. [teneamus simplam bap-
tismi mersionem, ne videantur apud
nos qui tertio mergunt, hereticorum
approbare assertionem, dum sequun-
tur et morem. Videantin eo unitatem
divinitatis ostendi. ]
368 THE MINISTRATION OF BAPTISM. ~
CHAP. left indifferent, so that every particular Church may order
“— which she will, and judgeth best accommodated to the temper
of her members. As for ours, a late bishop of no mean note,
in his Articles of Visitation”, positively asserts that the child —
is thrice to be aspersed with water on the face. An error,
certainly, and to prove it so, this very rubric of the first book
of Edward the Sixth is argumentative enough: for this rubric
enjoining triple sprinkling, and being clearly omitted and
outed by the second reformers, infallibly argueth they in-
tended the discontinuance of the former practice. And the
sense of those reformers must be the rule of our obedience.
His white vesture.| This was a relic of the ancient custom, N
taken up upon the same signification’, accepisti vestimenta
candida, ut esset indicium quod exueris involucrum peccatorum,
indueris innocentie casta velamina: “thou hast taken thy
white vestments, as a sign that thou hast put off the old rags
of thy sins, and hast put on the chaste robes of innocency.”
These robes they anciently wore for the space of eight days. °
inclusive, beginning their account from Easter eve, the term
of their investure, and continuing to the ensuing Saturday or
Sabbath, when they were to leave them off. As for the name
chrisome, it is but of late invention, and so called because it .
was employed to stay the defluxion of the chrism, or con-
firming ointment, from flowing away at first. -
Then shall the priest anoint the infant.| There were in ‘the o 4
primitive times, relating to this Sacrament, two unctions, dis-
tinguished four ways: first, in the time; and secondly, the
manner of their application ; thirdly, in their materials ; and
lastly, in the scope of their designation.. In the time of their
‘application, one preceding, the other subsequent to baptism.
This in truth belongeth to the confirmation, as is evident by
Tertullian"; egressi de lavacro perungimur benedicta unctione
de pristina disciplina ; dehinc manus imponitur: “as we arise
out of the water we are anointed, according to the ancient
order, with a consecrated unguent, then hands are imposed
upon us:” so also Cyprian’, ungi necesse est eum qui bapti- —
zatus sit, “he who is baptized must presently be anointed :”
Ρ Βρ. Montague. τ Tert., de Baptism.
4 Ambrose de Mysteriis, cap. 7. 5. Epist. ad Januar.
THE MINISTRATION OF BAPTISM, 369
and Augustine‘, speaking of children baptized, sic manus im- CHAP.
positione et chrismate communiti, mysteriis Eucharistie admit- a
tantur: ‘then with imposition of hand and unction, let them
be admitted to the mysteries of the Eucharist.” In the
manner. The first unction being always applied many days
after the signing with the cross, and the latter constantly
with it. In their materials, they were severed: the first
being always performed ἐλαίῳ, as the Greeks, oleo, as the
Latins, with oil; the last μύρῳ, as the Greeks, unguento, as
the Latins, with unguent. Clemens’s" order is conformable ;
χρίσεις πρῶτον ἐλαίῳ ἁγίῳ, ἔπειτα βαπτίσεις ὕδατι, Kal τεέλευ-
ταῖον σπραγίσεις μύρῳ: 1. 6. “ first you shall anoint him with oil,
then you shall baptize him in water, lastly, you shall anoint him
238 with the sign of the cross.” For such is the import of the word
σφραγίζειν in the most general sense of antiquity, as is evident
by St. Chrysostom, in very many places, one more remarkable,
where, endeavouring to take the Christians off from paganish
amulets and charms, he gives advice, πιστὴ εἶ; σφράγισον",
“art thou a faithful believer? instead of those charms, sign
thyself with the cross.” So the author of these questions,
assuredly very ancient, and as assuredly none of Justin
Martyr’s”, πρῶτον ἐλαίῳ χριόμεθα, ἔπειτα τὰ προλεχθέντα ἐν
τῇ κολυμβήθρᾳ τέλέσαντες σύμβολα, τῷ μυρῷ σφραγιζόμεθα
ὕστερον: i. 6. “first we anoint him over with oil, then we
despatch the other mysteries in the laver; lastly, we sign him
with the holy unction.” Lastly, distinguished they were in
the scope of their designation. The first unction alluded to
the mode of wrestlers, ἀλείφεται; ὥσπερ οἱ ἀθληταὶ εἰς στά-
διον ἐμβησόμενοι»", i. 6. “he is anointed like wrestlers going to
enter the list.” Unctus es sicut athleta Christi, quasi lucta-
men hujus seculi luctaturusY: “thou art anointed like the
wrestler of Christ, to struggle with the powers of this world.”
The last unction was intended as a ceremony, adjuvant to
the collation of the Holy Ghost, and a pursuance of the literal
sense of that text, 2 Cor. i. 21, “Now, he who hath con-
firmed us with you in Christ, and hathanointed us, is God, who
hath also sealed us and given the earnest of the Spirit in our
t De Eccles. Dogm. ~ Quest. et Resp. ad Orth. 137.
ἃ Constit., lib. vii. ο. 23. x Chrysost., Hom. vi. ad Coloss.
v Hom. viii. in Coloss. y Ambrose de Sacram., lib, i. c. 2.
L’ESTRANGE, Bb
370 THE MINISTRATION OF BAPTISM.
CHAP. hearts.” Where there is first, confirmation ; second, unction ;
----- third, sealing or signing ; lastly, the giving of the Holy Ghost.
Wherefore it was anciently said to be πνεύματος ἁγίου évepyn-
τικὸν 2, “the worker of the Holy Ghost.” Spiritus signaculum,
“the seal of the Spirit,’ because it signified the invisible
unction of the Spirit. Unctio invisibilis, Spiritus Sanctus*,
“the invisible unction is the Holy Ghost.” ΤῸ this ceremony,
confessed very ancient, the Romanists are beholden for the
matter and external symbol of their Sacrament of Confirma-
tion, which can neither be demonstrated to be Christ’s isti-
tution, or Apostolical usage; and were it so, yet are they to
seek for prescript form of words, as shall be urged elsewhere.
Again, this last unction being partial upon the head only, in
imitation of that of our Saviour; and the other being παν-
σώμως, “all over the body,” createth over another diversity
not mentioned before. But there will arise another question.
If this last unction be an associate to Confirmation, how
cometh it then to pass, that it is here affixed to Baptism,
which should rather belong to the office of Confirmation?
My answer is, that the disposing of it in this place is no
novelty, although differing from the original practice, and
upon what account it came to be divided from the office of
Confirmation, I shall further declare, when I come to take a
survey of that office.
Shall make a cross.| This rubric must be expounded byP ~
the thirtieth canon of our Church, and by that which fol-
loweth; for the signing is not immediately to succeed the
formal words of baptism. But the minister is first to say,
“we receive this child into the congregation of Christ’s flock ;”
and then to sign, and so the words ‘do sign,’ in the present
tense, doinfallibly import. For the Church, studious to retain
this ancient and universal ceremony of the purest primitive
times, was also careful to decline all fear of superstitious in-
tendment, as if she thought the Sacrament imperfect without
it. Therefore, whereas the primitive mode made it to usher
in baptism, our Church inverted the order, and made it come
after, and so to follow it, as she expressly first declareth® “the
child to be received into the congregation of Christ’s flock,
4 Cyril, [Cat. Mystag. iii. ] 2 Augustine, [In Ep. Joh. Tract. iii. ]
> Canon 80.
THE MINISTRATION OF BAPTISM. 371
as a perfect member thereof, and not by any power ascribed CHAP.
untothe sign of the cross.” And further to assure all distrustful :
239 minds, that she maketh it not of the substance of the Sacra-
ment, she hath totally omitted it in the office of Private Bap-
tism. Having yielded a reason of this remove in the service
of our Church, it will be proper and pertinent to enquire into
the original inducement to this ceremony*. These I observe
to be three: first, an ancient rite it was for servants or cap-
tives to be stigmatized or branded with the names of their
masters on their foreheads, as it was for their soldiers en-
rolled, with the names of their emperors or generalissimos
on the hands, declaring thereby to whom they did belong.
To this custom the prophet Ezekiel is thought to allude, ch. ix.
ver. 4: “set a mark upon the forehead of them that mourn,
and cry for all the abominations that are done in the midst
of Jerusalem.” To this custom the angel in the Revelation
is thought to regard, ch. vii. ver. 3: “hurt ye not the earth,
&c., until we have sealed the servants of God on the fore-
head ;” and ch. xiv. ver. 1, where the retinue of the Lamb are
said to “have His Father’s name written on their foreheads.”
And as Christ’s flock carried their cognizance on their
foreheads, so did His great adversary, the beast, sign his ser-
vants there also; Rev. xiv. 9, “if any man shall receive the
mark of the beast on his forehead or on his hand.” Now
that the Christian Church might hold some analogy with
those sacred applications, she conceived it a most significant
ceremony for baptism, (it being our first admission into Chris-
tian profession,) that all her children should be signed with
the cross on their foreheads, at their reception of it, signifying
thereby their consignment up to Christ, whence it is so often
called by the fathers, signaculum Dominicum, “the Lord’s
signet,” σφραγίς tod Χριστοῦ, “ Christ’s broad seal,” or by
words of the same import: and hence Tertullian4, signat illic
in fronte milites suos; “he marketh in the forehead his own
soldiers.” Secondly, the real miracles which were in those
times daily wrought by the use thereof, both in expelling and
ο [Tertull. de Corona Militis. Ad mensas, ad lumina, ad cubilia, ad sedi-
omnem progressum atque promotum, _ lia, quecunque nos conversatio exercet,
ad omnem aditum et exitum, ad vesti- fontem crucis signaculo terimus. |
tum, ad calceatum, ad lavacra, ad 4 De Baptismo,
Bb2
372 THE MINISTRATION OF BAPTISM.
CHAP. driving out of the devil, and by healing of corporal diseases,
vi whereof I lately produced one testimony out of St. Augustine,
who from that very place can furnish you with many more:
so that woman in Epiphanius* was preserved from poison,
διὰ τῆς σφραγῖδος τοῦ Χριστοῦ, καὶ πίστεως ἐβοηθήθη : ““ she
was helped by the sign of the cross and faith in Christ.” Not
by either separated, but by both together. Many other in-
stances might be produced. Now, in case any shall object
that many of those anciently recorded miracles were impos-
tures and mere fables ; were it possible to be proved, it would
be of no force, unless they could also prove all were so, which
is a thing impossible, considering that so many of the primi-
tive fathers witness the contrary; nor is there any Protestant
of remark who doth not acknowledge as much. Confessed it is,
this gift of working miracles lasted not many centuries after
Christ; and that for two reasons, one, lest the familiarity of
them should breed contempt: for τὰ ὀντὰ θαυμάσια κατα-
πεφρόνηται τῷ συνήθει, saith elegant Philo‘, “real miracles
lose their estimation when they grow common.” Again, the
work was done for which they were wrought: ὅτε ἡ γνῶσις τοῦ
Θεοῦ οὔπω ἐκτείνατο, τὰ σημεῖα ἐγίνετο: “when theknowledgeof
the Christian faith was not far diffused, miracles were wrought
as necessary,” for the conversion of proselytes ; but when the
gospel began to be spread abroad, νυνὶ δὲ οὐκ ἔστι χρεία ταύτης
τῆς διδασκαλίαςξϑ, “there was no further need of that way of
teaching.” Therefore St. Paul saith, τὰ σημεῖα τοῖς ἀπίστοις,
ov τοῖς πιστεύουσιν Ὁ, “wonders were exhibited more for the
unbelievers than for the faithful,” which is the cause that
Timothy and Epaphroditus being sick, 1 Tim. v. 23, Phil. 1.
30, no miracle was applied to recover them, they being faith-
ful and confirmed believers. Lastly, the heathens were wont
to deride the Christians, and to speak disdainfully of them, 240
as worshippers of a malefactor crucified: to encounter which
reproach, and to shew that they “gloried in the cross of
Christ,” Gal. vi. 14, taking it to be an honour, not an igno-
miny, they assumed this ceremony of signing themselves
with the cross, both in baptism, and at several other times.
Cor quidem habemus, non tamen tale quale vos habetis, nec nos
© Heres. 30. 8. Chrysost. in Ps. exlii.
{περὶ Biod Μωσ. i. h 1 Cor, xiv. 22; Ambrose in Luc.
THE MINISTRATION OF BAPTISM. 373
pudet crucifixi, sed in parte ubi pudoris signum est, signum ejus CHAP.
crucis habemus': “we have a heart,” saith Augustine to the
pagans, “but of a better mould than yours, nor are we at
all ashamed of Christ crucified, but bear His cognizance in
our foreheads, the seat of shamefacedness.” Now as to the
establishment of this ceremony by our Church, though we
have slender expectation that it should operate as formerly,
yet why may it not be retained as an honourable memorial
of its miraculous effects of old. But the Church is so exceed-
ingly express and perspicuous in her explanation of the use
thereof, as nothing can be desired more; which explication!
being the product of the conference at Hampton Court, was
so abundantly satisfactory to the foreman of those opponents,
Dr. Reynolds, as, having once perused it, he ingenuously pro-
fessed “he would never gainsay that ceremony any more.”
In that explication not a syllable appears of any operation
ascribed to this sign, therefore they who have adhered to any
such opinion, cannot plead the Church of England for their
guide. Eminent and most remarkable was the great prudence
of King James in this concernment. All along King Edward
the Sixth’s and Queen Elizabeth’s reign, when the strumosi,
such as had the king’s evil, came to be touched, the manner
was then for her to apply the sign of the cross to the tumour ;
which raising cause of jealousies, as if some mysterious oper-
ation were imputed to it, that wise and learned king not
only (with his son, the late king) practically discontinued it,
but ordered it to be expunged out of the prayers relating to
that cure: which hath proceeded as effectually, that omission
notwithstanding, as it did before. The sign of the cross
being then significant only, and not operative, and significant
of a duty to be elicited by future practice, good reason hath
our Church to continue it, in which sense, non est reprobanda,
with Zanchy, “it is not to be disallowed;” adhibere nec inde-
cens, nec inutile esse existimo, saith Bucer*, “in my opinion,
the use of it is neither unseemly nor unprofitable.”
2 Ofthem that be baptized in private houses, if the custom
of the ancient fathers, yea, if the practice of the very Apo-
stles themselves be allowed us, as directory sufficient in all
i Aug. de Verb. Apost. j Canon 30, k Opuse. Ang., p. 479.
974. THE MINISTRATION OF BAPTISM.
CHAP. sacred relations; private baptism, that is, baptizing out of,
*_ and apart from, the public congregation, in case of necessity,
can draw its extraction as high as almost any other part
of our divine service. When Philip converted and baptized
so many in Samaria, Acts viii. 12, we do not read any thing
implying, much less expressing, that he did it “in the place
of public worship, or in the face of the congregation.” So
when he baptized the eunuch, ver. 38, he did it not “in the place
of public worship, nor in the face of the congregation.” When
Ananias baptized Saul, Acts ix. 18, the place was private
enough, being the house of Judas, and the congregation thin
enough; no believer there but Ananias. So when Paul and
Silas baptized the keeper of the prison, Acts xvi. 33, the
place was a prison, most unfit for public worship, and two
the total of the congregation. Many other instances might
be given, were not the labour supervacaneous and needless.
Descend in the next succeeding times, the council of Laodiczea!
hath a canon concerning τοῦς ἐν νόσῳ παραλαμβανόντας τὸ 241
φώτισμα, i. 6. “them which are baptized on their sick beds,”
not disapproving of it, but ordaining that if they recover
they learn the Christian faith, that they may taste the
excellency of that divine gift. Not long after this synod,
Timotheus, bishop of Alexandria, a member of the first
Constantinopolitan synod, being demanded if δαμονιζόμενος
κατηχούμενος, 1. 6. a catechumen possessed with a wicked
spirit, that desireth to be baptized, whether or no he may re-
ceive that seal™; the bishop returneth, no, οὐ δύναται, “he
cannot,” in the public and ordinary way of the Church, περὶ
- δὲ τὴν ἔξοδον βαπτίζεται, i.e. “but when he liveth in extremis,
at the point of death, he must be baptized:” uncontrollable
evidences of the charitable dispensation of those tender
fathers in cases of extremity. Come to the late Reformation,
Bucer, a learned and sober divine, being entreated to deliver
his judgment upon King Edward’s first liturgy, passeth this
censure upon this private baptism": in hac constitutione sunt
omnia sancte proposita, i.e. “in this constitution all things
are framed agreeable to piety.”” One would think private
' Concil. Laod., Can. 43. [ὅτι Se? δωρεᾶς κατηξιώθησαν.
τοὺς ἐν νόσῳ παραλαμβάνοντας Td φώ- m Respons. Timoth. Alexand. Ep.
τισμας Kal εἶτα ἀναστάντας, ἐκμανθά- apud Balsamonem.
vew τὴν πίστιν, καὶ γινώσκειν ὅτι θείας n Bucer in Anglicam, p. 481,
THE MINISTRATION OF BAPTISM. 375
baptism, backed with such fortifications, might with confi- CHAP.
dence and assurance enough appear amongst others of our
sacred offices. But it hath proved otherwise, for of late the
assembly of divines, in their Directory, tell us positively,
that baptism is not to be administered in private places, or
privately, but in the place of public worship, and in the face
of the congregation: that it ought not to be so administered
ordinarily, is the express doctrine of our Church: that it
ought not absolutely, and without regard to cases of neces-
sity to be so administered, will be denied by me and many
more, for whose satisfaction, it had been labour well bestowed,
had those learned divines, who pretend that, in the framing
of that Directory “they consulted not with flesh and blood,
but with the word of God ;” had they, I say, produced from
that word (for to that we all appeal) one syllable enforcing
the place of public worship, of a congregation, to be of the
absolute necessity of this Sacrament.
R And then one of them shall name the child.| One of them, of
whom? Of them, certainly, “that be present,” as it is in the
beginning of this paragraph, so undoubtedly. And that may
be, not only a layman, but even a woman, as it was rightly
objected by those malcontents, and truly sensed by King
James in the conference at Hampton Court®: whereby a
greater liberty was given for women to baptize, than was in-
tended by the reformers of our liturgy, and a reformation
justly called for, which was both granted and effected speedily,
by restraining it to the minister, as our service-book exhibits
it; yet this very reformation of our Church’s oversight is
now made her crime, and so made by that very party who were
so loud, so clamorous for the change, this change being part
of those most uncharitable cavils which Smectymnuus have
vented against our liturgy.
s N. JI baptize thee, &c.| Here is baptism soon despatched
without further ado; ceremonies and set forms of prayer are
decent helps in the public exercises of religion, of the essence
of it they are not: so that when we are constrained to com-
pliment necessity they may be dispensed with; in Sacra-
mentis salutaribus necessitate cogente, et Deo indulgentiam suam
© [First day’s conference. Barlow’s Sum and Substance. London, 1604,
p. 14.]
376 THE MINISTRATION OF. BAPTISM. ©
CHAP. largiente, totum credentibus conferunt divina compendia?, saith
— the Martyr excellently, i. e. “in the celebration of the whole-
some Sacraments, necessity being cogent, and God Almighty
dispensing His blessing, divine abridgments and compendiums
confer upon believers all they desire.”
With what matter was the child baptized?| This interro-T
gatory is led in with a declaration of our Church, relating to
the quality of it, viz., that it is essential to the Sacrament; and
so is St. Augustine’s rule, accedit verbum ad elementum et fit
Sacramentum, “the word and the element together constitute
the Sacrament.” And the element necessary to be ingredient
into this Sacrament is water, not lye or broth, be the necessity
never so cogent ; si aguam detrahas non stat baptismatis Sacra- 242
mentum, “take away the water, baptism isa mere nullity,” saith
Ambrose‘. This notwithstanding, the opinion it is of several
of the Romish party’, that baptism administered in broth or
lye, is legitimate enough. Nor is it their opinion alone, but
asserted by one of a clear other persuasion in other points,
viz., Beza®: non minus rite ego quovis alio liquore quam aqua
baptizarim, “I would baptize every way, as well with any
other liquor as with water.”
With what words was the child baptized?| This is another Vv
essential of baptism, the formula. Not precise to every word
and syllable; for the western and eastern Churches varied
each from other hereint. The western, Ego baptizo te, “1
baptize thee.” The Greek and eastern", βαπτισθήτω N., “ let
N.be baptized,” so anciently ; now βαπτίζεται 6 δεῖνα, “such an
one is baptized,” yet all valid: provided the essential words of
Christ’s institution be subjoined, “in the Name of the Father,
and of the Son, and of the Holy Ghost.” Not in the name
of the Trinity, making only three names, nor three persons,
as did the Cataphryges, or Pepusiani, and Paulianists, and
were by degrees of the Nicene* and Constantinopolitan’
council, rebaptized. Not in the name of the Father by the
P Cyprian, Epist. ad Magn. forme, qua dicunt, Baptizetur N. ser-
4 De Mysteriis, cap. 1. vus Christi, in nomine Patris et Filit et
t Toletus de Instr. Sacer., lib. ii. Spiritus Sancti; ut rebaptizare aude-
cap. 18. Valentia Lom. 4. Disp. iv.q.1. rent Latinos baptizatos illis verbis,
* [Ep. ii. ad Tillium. | Ego te baptizo. |
* Bellarm. de Sacram. Bapt., lib. i. u Christ. Angel., c. 24.
cap. 8. [Sextus error fuit Grecorum, =x Can. 19.
qui aliquando ita adherebant sue y Can. 7. [Labbei, tom. ii, p. 1129.]
THE MINISTRATION OF BAPTISM. 377
Son, as did the Arians” upon the heresy of inequality. Nor CHAP.
yet in the name of Christ alone, or into His death, as the =
Eunomians*. For though mention be made in the Acts of
the Apostles of baptizing “in the name of Christ,” as ch. ii.
38, and xix. 5, yet must not the Apostles be supposed so
to have baptized, as excluding the other two persons, nor
can the word Christ, in those places, rationally include the
Father and the Son; that is, the person anointing,
the person anointed, and unction wherewith he was
anointed, as learned Grotius, after Irenzeus, inclines to
think. For in truth, as Beza hath well observed, St. Luke
doth not there describe the rite and formula of baptism, but
the end and scope of initiating persons into Christianity
thereby. The express precept of our Saviour obliged even
the Apostles themselves, and all their ecclesiastical derivatives,
to such a form of baptism as might distinctly and nominally
mention the three persons of the glorious Trinity, which was
so indispensably necessary as the omission of any one con-
stituted the baptism null. This nominal distinction being
observed, lawful it was for them to superadd some charac-
teristical notes, more graphically explaining them, so was
this word Christ annexed to the second person in the Apostles’
times : so in Justin Martyr”, the form is this ; ἐπ᾿ ὀνόματος τοῦ
Πατρὸς τῶν ὅλων καὶ δεσπότου Θεοῦ, καὶ ᾿Ιησοῦ Χριστοῦ τοῦ
σταυρωθέντος ἐπὶ Ποντίου Πιλάτου, καὶ ἐπ’ ὀνόματος Πνεύ-
ματος ἁγίου, ὁ διὰ τῶν προφήτων προεκήρυξε τὰ κατὰ τὸν Inoody
πάντα: “in the name of the Father of all things, the Lord
God, and of Jesus Christ who was crucified under Pontius
Pilate, and of the Holy Ghost, who foretold by the prophets
all things concerning Christ.”
W But if they which bring the infants, &c.| This is a very
prudent and Christian injunction, derived, as I conceive, from
the fifth council of Carthage*: placuit de infantibus, quoties
non inveniuntur testes qui eos baptizatos esse certissimi sine
dubitatione testentur, absque ullo scrupulo eos esse baptizandos ;
“it is decreed concerning infants, whensoever there want
witnesses to assure that they were before baptized, that with-
out further scruple they shall be baptized.”
Macha wR
* Niceph., lib. xiii. ο. 35. > Apol. 2.
® Niceph., lib. xii. ο. 30 ; Socrates, lib. νυ. c. 28. © Can. 6.
CHAPTER IX. 243
COMMON PRAYER.
(A) THE ORDER OF CONFIRMATION, OR LAYING ON OF HANDS UPON
CHILDREN BAPTIZED, AND ABLE TO RENDER AN ACCOUNT OF THEIR
FAITH ACCORDING TO THE CATECHISM FOLLOWING.
1&2 B. OF EDW. VI. AND LIT. OF Q. ELIZ.
CONFIRMATION, WHEREIN IS CONTAINED A CATECHISM FOR CHILDREN.
παρ, G0 the end that confirmation map be ministered to the more
IX. __edifping of such as shall receive it according unto St. Paul's
Doctrine, Who teacheth that all things should be done in the
Church to the edification of the same, it tg thought good that
none hereafter shall be confirmed, but such as can sap in their
mother tongue the Articles of the fFaith, the Lord's Prayer, and
the Cen Commandments, and can also anshoer to such gues-
tions of this short Catechism, as the bishop, or such as he shall
appotnt, shall by His discretion appose them in. And this
order is most conbenient to be obserbed for dibers consider-
ations.
PFirst, because that δεῖ childven come to the pears of dis-
cretion, and habe learned fohat their godfathers and qgod¥mothers
promisey for them in baptism, they map then themselbes,
With their on mouth, and with their ofen consent, opentp be-
fore the Ghureh, ratify and confirm the same: and also pro-
mise that bp the qrace of Ghov, they fill ebermore endeavour
themseloes faithfully to obserbe and keep such things as thep
by thetr ofen mouth and confession habe assented unto,
Secondly, for as much ag confirmation (9. ministered to
them that be baptised, that by fmposition of Dands anv
praper, then map receibe strength and defence against all temp-
tations to sin, and the asgaults of the world and the debil, it
ig most meet to be ministered foben children come to that age,
that partly bp the {ταί of their ον flesh, partly bp the
THE ORDER OF CONFIRMATION. 379
assaults of the foorld and the debil, they begin to be in Danger CHAP.
to fall into sundry kinds of sin.
Thirdly, for that it ts agreeable With the usage of the Church
in times past, foberebp ft fas ordained that confirmation
should be ministered to them that foere of perfect age, that then
being instructed in Christ's religion, should openly profess
their ofon faith, and promise to be obedient unto the will of
(ποὺ.
(Β) And that no man shall think that ann detriment shall
come to the childven by deferring of their confirmation, he shall
kno for truth that it fs certain by Grod’s ford, that children
244 being baptized, [1 B. of Edw. VI., “if they depart out of this
life in their infancy,”] Habe all things necessary for thetr sal-
bation, and be undoubtedly sabed.
(C) A CATECHISM, THAT IS TO SAY,
AN INSTRUCTION TO BE LEARNED OF EVERY CHILD BEFORE HE BE
BROUGHT TO BE CONFIRMED OF THE BISHOP.
Question.
GAhat is pour name?
2. or JM.
Answer.
Question.
GAHo gabe pou this name?
Answer.
4Ἐϊ0 qodfathers and godmothers in mp baptignr, fobherein FT
foas made a member of Christ, the child of Cod, and an in-
Heritor of the kingdom of heaven.
Question.
σθαι vid pour govfathers and qodmothers then for pou?
Answer.
They div promise and bok three things in mp name. Ffirst,
that 1: should forsake the debil and all his forks, the pomps
and banities of the Micked οὐ, and all the sinful lusts of
the flesh. Secondly, that Eshould beliebe all the articles of the
Christian faith. And thirdly, that E should keep God's holy
3880 THE ORDER OF CONFIRMATION.
CHAP. fofll and commandments, and foalk in the same all the dans
— of mp Itfe. !
Question.
Wost thou not think that thou art bound to beliebe, and to
Yo as thep habe promised for thee?
Answer. ἡ
¥es, berily; and bp Ghod’s help so ἢ will: and 1 heartily
thank our heabenlp Father, that We hath called me to this
state of salbation, through Gesus Christ our Sabtour, and 1
prap God to gibe me Wis grace that E map continue in the
same unto mp life’s end.
Question.
Rehearse the articles of thy belief?
Answer.
K beliebe in Gov the fFather Almighty, maker of Heaben
and earth, any in Fesus Christ His only Son our Lord,
Which Mas conceibed by the Holy Ghrhost, born of the Wiragtn
Harp, suflered under Pontius? WBilate, was cructied, dead and
buried, He Yescended into Hell, the third dap We rose again
from the dead. 78 ascended into Heaben, and sitteth at the
right Hand of (ποὺ the fFather Almighty. From thence We
shall come to fudge the quick and the dead. 18 beliebe in the
BHolp Ghost, the holy Catholic Church, the communion of
saints, the forgibeness of sins, the resurrection of the body,
and the life eberlasting, Amen.
Question.
σθαι dost thou chiefly learn in these articles of thp
belief? 7
Answer.
SHirst, E learn to beliebe in (ποὺ the fFather, oho hath made
me and all the foorld.
Secondly, in Gov the Son, Mho hath redeemed me anv all
mankind,
Thirdly, in God the Wolp Ghost, who sanctifieth me and
all the elect people of Grow.
Question.
You sai that pour godfathers and godmothers did promise 2.5
for you, that pou should keep Grod’s commandments. Tell
me holo manp there be.
5. {1 B. of Edw. VI. ‘* Ponce.”’]
Ten.
WAHich be then ?
THE ORDER OF CONFIRMATION. 881
Answer.
Question.
Answer.
1 B. of Edw. VI.
Common Prayer.
The same Which God spake
in the thentieth chapter of
ELrodus, saying, EF am the
Lord thn God, which habe
brought thee out of the house
of bondage.
{, Thou shalt Habe none other gods hut (¥e.
tt. Dhou shalt not make to thyself any graben image, nor
{ the likeness of any thing that fs tn Heaven abobe, or in the
earth beneath, nor tn the foater under the earth: thou shalt
not bo Yoon to them, nor foorship them.
Sor ἢ the Lord thy Choy
am a jealous God, and bisit
the sins of the fathers upon
the children, unto the third
and fourth generation of them
that Hate fHMe, and she mercy
unto thousands tn them that
lobe $e, and keep sy com-
mandments.
| fif, Thou shalt not take the name of the Word thy Gov in
hain:
For the Lord will not hold
Him quiltless that taketh Wis
name tn bain.
{{{{| Memember that thou keep holy the Sabbath dap,
Six dans shalt thou labour
and do all that thou bast to
bo: but the sebenth dap (9
the Sabbath of the Lord thy
God. En it thou shalt do no
manner of στῇ, thou and thy
son and thp daughter, thp
man-serbant, and thy matd-
CHAP.
IX.
382 THE ORDER OF CONFIRMATION.
CHAP. serbant, thy cattle, and the
ae stranger that (9. within thy
gates: for in six Dans the
Lord made heaben and earth,
and the sea, and all that in
them ts, and rested the sebenth
Dap. GAherefore the Word
blessed the sebenth dap and
Hallofoed it.
6, Wonour thy father and thy mother,
That thy dans map be long
in the land δίς the Lord
thy Cod αἰθει thee.
bi. Thou shalt Yo no murder.
bit, Thou shalt not commit adultery.
biti, Thou shalt not steal.
ix. Thou shalt not bear false witness against thy nefqdbour.
x. Thou shalt not cobet thy neighbours house, thou shalt
not cobet thy neighbour's fife, nor His serbant, nor His matd,
nor his ox, nor Dis ass, nor any thing that fs Dis.
Question. ἢ
GAhat Yost thou chiefly learn by these commandments ἢ
Answer.
X learn tho things, my duty towards God, and mp στ}
towards mp netabbour.
Question.
Chat ts thy duty towards Gov?
Answer. ;
Sy Duty towards Gov is, to beliebe in Wim, to fear
Wim, and to lobe Wim With all mp Heart, With all mp mind,
foith all my soul, and with all mp strength. Co worship
Wim. To ge Wim thanks. To put mp fohole trust in
Wim. To call upon Bim. To honour Wis holy name and
Wis Word, and to serbe Wim trulp all the days of mp ltfe.
Question.
GAhat is thy duty towards thy nefabbour.
Answer. 246
Mp duty towards mp neighbour is, to lobe Him as moself,
and to do to all men, as EF Would they should do unto me. Co
lobe, Honour, and succour mp father and mother. Wo honour
THE ORDER OF CONFIRMATION. 383
and obep the king and his ministers. To submit myself to CHAP.
all mp gobernors, teachers, spiritual pastors and masters. To =
order myself loflp and reberently to all mp betters. To hurt
nobodp bp Mord nor deed, To be true and fust in all mp Yealing.
Co bear no malice, nor hatred in mp heart. To keep my hands
from picking and stealing, and mp tongue from ebdil speaking,
Ining and slandering, To keep mp bodp in temperance,
soberness and chastity. Pot to cobet nor Vesire other men’s
goods: but learn and labour trulp to get mine ofon libing, and
to do mp Duty in that state of life, unto (δίς it shall please
Grod to call me.
Question.
4Ἐ10 good child know this, that thou art not able to Yo these
things of thyself, nor to fMalk in the commandments of ποὺ,
and to serbe Wim without Wis spectal qrace, which thou must
learn at all times to call for by diligent praper. Wet me Hear
therefore tf thou canst sap the Lord's Wraper.
Answer.
Our father Mhich art in Heaben, hallowed be Thy name.
TChp kinadYom come. Thy fill be Yone in earth, as it fs in
Heaven. Ghibe us this dap our daily bread. And forgtbe us
our trespasses, as foe forgibe them that trespass agqatnst us.
And lead us not into temptation: but deliber us from ebil.
Amen.
Question.
CAhat desirest thou of Grod in this praper ?
Answer.
E desire mp Lord ὁποὺ our heabenly fFather, Moho ts the
giber of all goodness, to send Wis grace unto me, anv to all
people, that fe map worship Wim, serve Wim, and obey
Wim as he ought to Xo. And 1 prap unto God, that We
fill send us all things that be needful, both for our souls and
bodies: and that We will be merciful unto us, and forgtbe us
our sing: and that it Mill please Wim to sabe and defend us
in all Dangers ghostly and bodily: and that We fill keep us
from all sin and foickedness, and from our ghostly enemp,
and from eberlasting death, And this 1 trust We will do of
Wis merep and goodness, through our Lord Gesus Christ.
And therefore E say, Amen, So be ft.
384 THE ORDER OF CONFIRMATION.
CHAP. Question.
πρὶ How many Sacraments hath Christ ordained in Wis
questions Church ?
See. | Answer.
Creag Too only as generally necessary to salbation: that fs to
τ gap, Baptism, and the Supper of the Word.
| Question.
GAhat meanest thou by this Mord Sacrament?
Answer.
XE mean an outhard and bistble siqn, of an infeard and
spiritual qrace qtben unto us, ordained by Christ Himself, as
a means foberebp foe recetbe the same, and a pledge to assure
us thereof,
Question.
Wow manp parts are there in a Sacrament ?
Answer.
Tho: the outward bisible siqn, and the infoard spiritual
grace,
Question.
GAhat is the outward bisihle sign, or form in Iap-
tigm Ὁ |
Answer. 247
Cater, foherein the person baptized fs dipped, ov sprinkled
With tt, in the name of the Father, and of the Son, and of
the 2801» Ghost.
Question.
CAhat is the inward and spiritual qrace ἢ
Answer.
A Veath unto sin, and a πε birth unto righteousness: for
being by nature born in sin, and the children of forath, foe are
Hereby made the children of grace.
Question.
CAhat is required of persons to be baptised ?
3 Answer.
Mepentance, Kohereby they forsake sin; and fatth, whereby
they stedfastly beliebe the promises of Grov, made to them in
that Sacrament. |
Question.
GAbp then are infants baptised, fohen bp reason of their |
tender age, thep cannot perform them?
Es
THE ORDER OF CONFIRMATION. 385
Answer.
Des, they do perform them by their sureties, Hho promise
and bof them both in their names: Mobich Mhen thep come to
age, themseloes are bound to perform.
Question.
WAhy was the Sacrament of the Lord’s Supper ordained?
Answer.
For the continual remembrance of the sacrifice of the death
of Christ, and the benefits tohich hoe recetbe thereby.
Question.
WAhat is the outward part, or siqn of the Lord’s Supper?
Answer.
Bread and Wine, which the Word hath commanded to be
recetbed,
Question.
Οὐ θαι is the inoard part, or thing siqnified ?
Answer.
| The Wodp and Wlood of Christ, Mhich are θεν» and indeed
taken and receibed of the faithful in the Lord's Supper.
Question.
What are the benefits, Kohereof fe are partakers thereby ?
Answer.
The strengthening and refreshing of our souls bp the borp
and blood of OChrist, as our bodies are by the bread and
fine.
Question.
θαι ts required of them δίς come to the Word's
Supper?
Answer.
Go examine themselbes Mhether they repent them truly of
their former sins, stedfastly purposing to lead a nefo life:
Habe a libelp faith in Grod’s merep through GFesus Christ,
fith a thankful remembrance of Wis Death, and be in charity
foith all men,
So soon as the children can say in their mother tongue
the Articles of the Faith, the Lord’s Prayer, the Ten Com-
mandments, and also can answer to such questions of this
short Catechism, as the bishop (or such as he shall appoint)
shall by his discretion appose them in; then shall they be
brought to the bishop by one that shall be his godfather or
᾽
L ESTRANGE, ce
CHAP.
IX.
CHAP.
ΙΧ.
The words
enclosed []
are want-
ing in the
former
liturgies.
386 THE ORDER OF CONFIRMATION.
godmother, that every child may have a witness of his
confirmation.
And the bishop shall confirm them on this wise.
CONFIRMATION, [OR (D) LAYING ON OF HANDS.]
(θυ help is in the Mame of the DWord.
Answer.
GAHich hath made hoth Heaben and earth.
Minister.
MBlessed (5 the Jame of the Word.
Answer.
Wenceforth, Morld foithout
end, 1 B. of Edw. VI.
Minister.
The Lord be with you.
Answer.
And with thy spirit.
Minister.
Lord, Hear our praper.
Answer.
And let our erp come unto
Thee.
Let us pray.
Almighty and eberlibing Gov, who hath bouchsafed to re-
generate these Dhp serbants by water and the Woly Ghost,
and hast giben unto them forgiveness of all their sins:
strengthen them foe beseech Dhee, 65 Lord, With the Walp
Gihost the Comforter, and daily increase in them ΟΡ» mant-
fold gifts of qrace, the spirit of fMisd¥om and understanding,
the spirit of counsel and ghostly strength, the spirit of knotv-
ledge and true godliness, and fulfil them, 69 Lord, with! the
spirit of ΤῸ» holp fear, [1 B. of Edw. VI. “Answer.”] Amen.
Common Prayer. 1 B. of Edw. VI.
Then (E) the bishop shall lay ,
his hands upon every child
severally, saying, Minister.
Defend, D Lord, this chila
ith Ghv heabenly qrace, that
he map continue Whine for
eber, and daily inerease in
» [1 B. of Edw. VI. “Send down
from heaven, we beseech Thee, O
Sign them, O Lord, and
mark them to be Thine for
ever, by the virtue of Thy
holy cross and passion. (1)
248
Lord, upon them Thy Holy Ghost the
Comforter, with the manifold gifts.”’ ]
THE ORDER OF CONFIRMATION. 387
Thy holy Spirit more and Confirm and strengthen them CHAP.
more, until he come to Thine with the inward unction of —
eberlasting kingyom. Amen. Thy Holy Ghost, mercifully
unto everlasting life. Amen.
Then the bishop shall (G) cross them in the forehead, and
lay his hands upon their heads, saying,
N. I sign thee with the sign of the cross, and lay my hand
upon thee. In the Name of the Father, and of the Son, and
of the Holy Ghost. Amen.
And thus shall he do to every child, one after another.
And when he hath laid his hand upon every child,
then shall he say,
| The peace of the Lord abide with you.
Omitted in Bacer 4 Answer.
And with thy spirit.
[Common Prayer.
Then shall the bishop say. ]
Let us pray.
Almighty eberlibing God, Which maketh us both to fill,
ant to do those things that be good and acceptable unto Thp
SPajesty: Me make our Humble supplications unto Thee for
these chilyren, upon fohom (after the example of ΤΌ» holp
249 Apostles) foe Habe lai¥ our hands, to certify them (by this
sian) of Chp fabour, and gracious goodness tofvard them: let
hp fatherly Hand, foe beseech Thee, eber be ober them, [εἰ
ΤῸ» holy Spirit eber be With them, and so lead them in the
Rnofoledge and obedience of Thy ford, that in the end thep
map obtain the everlasting life, through our Lord Fesus
Christ, oho with Dhee and the 2801» Chhost liveth anv
reiqneth one Ghod, forld Without end. Amen.
Then the bishop shall bless the children, saying thus,
The blessing of God Almighty, the fFather, the Son, and
the Woly Ghost, be upon pou, and remain hith pou for eber.
Amen,
The curate of every parish*, or some other, at his appoint-
ment, shall diligently upon Sundays and holy-days, half an
¢ [1 B. of Edw. VI. “once in six him given, shall, upon some Sunday
weeks at the least, upon warning by ΟΥ̓ holiday.’’]
cc2
888 THE ORDER OF CONFIRMATION.
CHAP. hour before even-song, openly in the church, instruct and
time will serve, and as he shall think convenient, in some
part of this Catechism.
And all fathers, mothers, masters, and dames, shall cause
their children, servants, and apprentices, which have not
learned their Catechism‘, to come to the church at the
time® appointed, and obediently to hear, and be ordered by
the curate, until such time as they have learned all that is
here appointed for them to learn. And whensoever the
bishop shall give knowledge for children to be brought
afore him to any convenient place, for their confirmation ;
then shall the curate of every parish either bring or send
in writing (H) the names of all those children of his
parish which can say the Articles of the Faith, the Lord’s -
Prayer, and the Ten Commandments, and also how many
of them can answer to the other questions contained in
this Catechism.
The words And there shall none be admitted to the holy Commu-1
enclosed
thus [ ] nion, until such time as he [can say the Catechism,| and
ae be confirmed.
in the 1 B.
ofEdw.VI. ἃ [1 B. of Edw. VI. “ which are not .6 [1 B. of Edw, VI. “day.”
yet confirmed.’’ | 7°
examine so many children of his parish sent unto him as the ©
oer See
THE ORDER OF CONFIRMATION. 389
τῶ ANNOTATIONS
UPON
CHAPTER IX.
(A) Confirmation, in what sense a Sacrament. The closing ceremony of C HAP.
baptism. Why very expedient at this time. The Directory defective =
towards her own principles. (B) Confirmation, by what names anciently
called. (C) The necessity of catechising. What catechists were; a
dissent from learned men; catechists not presbyters ; usually laymen.
Women catechised by women, and why; an especial reason for it in the
Greek Church. Sanctimonial catechumens, what; not the same with
_audientes, as is commonly supposed: in what sense sometimes called
audientes. Lent set apart for catechising. Competents, what. The
excellency of our Catechism. King James’s most judicious direction.
(D) The language of the hand. What imposition of hands denoteth.
(£) Confirmation peculiar to the Apostles, and their successors, bishops.
Why so. Never performed by presbyters. What meant by presbytert
consignant in the counterfeit Ambrose. (F) Unction, or chrism, an
ancient ceremony belonging to confirmation; why separated at length
from it and indulged to presbyters. The Arausican council; diversity of
readings. Sirmundus’s edition defended. Whence two chrismations in
the Church of Rome. (G) Signing with the cross a companion of
unction. (H) Children when anciently confirmed. (1) Communication
of the Eucharist to succeed presently upon confirmation.
A ConFirMation is by the Church of Rome held for a Sacra-
ment, and so some of the ancient fathers represent it. St.
Cyprian*, speaking of baptism and confirmation: tunc esse
ἰδ Dei esse possunt, si utrogue Sacramento nascantur: “then *
are they made the sons of God, when they are born again by
both Sacraments.” So St. Augustine? mentions chrismatis
Sacramentum, and in both their senses (they applying that
title to all things of mysterious import in a large construc-
tion, as Augustine not less than nineteen times in his de
Celebratione Pasche) we will allow this for a Sacrament. But
® Epist. Ixxii. ad Stephanum. Lib. ii. cont. lit. Peril. 239. -
390 THE ORDER OF CONFIRMATION.
CHAP. that it is so, in true propriety of speech, our adversaries shall
never obtain from us, until they can find verbum et elemen-
tum, and both of Christ’s institution, to meet in it; neither
of which, as they confess, are yet to be found, their great
cardinal* putting us off for both to “tradition unwritten.”
But although we entertain it not as a Sacrament, yet being
of Apostolical practice, and exercised with the product of such
marvellous effects and operations, we, who pretend not to
any such miraculous gifts, have not yet so slight a value for
it as absolutely to reject it, being well persuaded that, accom-
panied with such fervent prayers, it will be the readier way
to convey those graces of the Holy Spirit into the soul of the
party baptized, which are necessary to “ establish him in every
good word and work.” For the gift of the Holy Ghost, in
order to which this rite is used, is not so much an effect 252 —
of the hands imposed, as of the invocation then applied:
ad invocationem sacerdotis Spiritus Sanctus infunditur, saith
St. Ambrose? very well, “at the invocation of the bishop the
Holy Ghost is infused.”
This ceremony was considered by the Apostles, and suc-
ceeding fathers, as the completory and close of baptism, not
that baptism was ineffectual without it, but as an assistant to
it; and therefore confirmation in persons adult immediately
succeeded the very act of baptizing and dipping. And if the
primitive Church held herself obliged to preserve it upon the
score of Apostolical usage, and to tender it to such as were of
full growth, much more reason have we to continue it, with
whom pzedo-baptism is almost the sole practice. Baptism, as
the Apostle St. Peter describeth it, is τῆς ἀγαθῆς συνειδήσεως
ἐπηρώτημα εἰς Θεόν: “the answer,” or rather an interrogatory,
“of a good conscience towards God:” that is, a question how
the party stands disposed towards God, not unlike our inter-
rogatory, “dost thou forsake the devil,” &c. To take off the
supposed vanity of this interrogatory administered to infants,
who are in no capacity to reply, the Church, their most tender
mother, hath devised this expedient of assigning sureties to
undertake in their behalf, what Christianity requireth from
them; they being thus charitably provided for, in the mino-
rity of their intellectuals, extreme rational it is, that the
© Bellarm. de Sacram. Confirm., c. 8. ἡ [De Sacramentis, lib. 111, cap. 2. ]
hse + me,
THE ORDER OF CONFIRMATION. 391
Church exact from them, and that they render to her, an ac- CHAP.
' count when they come to riper years, what progress they ἘΞ
have made in learning the elements of the Christian faith ;
exceeding proper it is they enter new security to her that
they will, by God’s grace, make good those stipulations and
promises which their sureties undertook before in their behalf,
and that after all these they may receive the Church’s bene-
diction, administered to them by the bishop, their spiritual
father. There is not any thing wherein the late pretended
reformers amaze me more than in this particular. I hear
them declare, “that all who are baptized in the Name of
Christ, do renounce, and by their baptism are bound to fight
against the devil, the world, and the flesh*.” And yet by
abolishing of sureties, they render infants unable to make
such abrenunciation, or take such an engagement by their
proxies, and do not any where throughout all their appoint-
ments, require from persons baptized, when they become
adult, any such actual promise. Where is then this renun-
ciation and obligation entered against those common enemies
these men talk of? If they say they are mental, supposed
and implied, I answer, that it is not enough; the Church
must take cognizance of all her members, that they are all of
a piece, that they agree in unity of profession, which she
cannot, unless they give her not only some verbal account of
their knowledge in the principles of religion, but also explicit
promises to live agreeable to those principles. And therefore
it surpasseth my understanding with what colour of reason
they can admit such persons to the highest degree of Chris-
tian society, the blessed Communion, who never engaged to
conform to the rules of Christianity.
B Have all things necessary for their salvation.| The out-
ward essentials of baptism are the element, water; and the
words of institution, “I baptize thee in the Name of the
Father, Son, and Holy Ghost.” These, without more ado,
constitute a seal all-sufficient to initiate children within the
gospel covenant ; no absolute necessity have they, as children;
of any thing else. But though, as children, they want no-
thing necessary for their salvation, yet have they not all
things necessary for years more adult, when of another Sa-
9 Directory.
392 THE ORDER OF CONFIRMATION.
CHAP. crament, the principles of Christianity oblige them to partici-
pate, and require from them no procurated, but a personal
and actual faith, repentance, obedience, and what else their
baptismal engagement tied them to perform. And until they
have given better security for all these in confirmation, the
Church (regularly) precludeth to them all avenues to higher
mysteries: so that this excellent ceremony is σύνδεσμος, the
“cement” which doth solder both Sacraments together, 253
whence anciently they who were admitted to it were said to
be consummated signaculo Dominico‘, “by the Lord’s signa-
ture.” And semblably τελειωτικὴ ypious®, “the perfecting
unction,” is it called by another: which consummation, Janus-
like, looked both ways: backward to baptism, of which
Sacrament it was the finishing and closing ceremony, and so
the party confirmed was consummated as to that: forward to
the Eucharist, whereof it was the initiatory and preparing
rite, and so he was made perfect as to that, confirmation
giving a right τοῦ τελείου τυχεῖν, “ to participate of the Sacra-
ment of perfection,” as the ancients" styled it.
A catechism, that is to say, an instruction.| Our Churchc¢
gives here the notation of the word catechism, telling us it
is an instruction: and so it is, an instruction in the first
rudiments of Christianity: the author of the epistle to
the Hebrews goes as high in its advancement as possibly
he can; with him it is καταβολὴ τοῦ θεμελίου, “the
laying of the first foundation,’ chap. vi. 1, implying
that, as a foundation is to the superstructure, so is cate-
chising to the sublimer mysteries of our religion: and what
an edifice is without a foundation our Saviour’s parable
speaks plainly enough. And this may be sufficient to pre-
serve it not only from scorn and contempt, but in a high
esteem, seeing it is suppedaneous, the pedestal to support
nobler truths: for as St. Jerome! excellently, non contem-
nenda sunt parva, sine quibus magna constare non possunt, “ no-
thing, be it never so small, is to be slighted, when it is (the
sine qua non) that without which greater things cannot
stand.” Nor may it be omitted as another argument of its
worth, that St. Augustine, St. Cyril, St. Athanasius, Gre-
{ Cyprian, Epist. Ixxiii. h Concil. Ancyran. passim.
2 Dion. Areop. Eccles. Hierarch., i Epist. ad Letam.
c. 4.
THE ORDER OF CONFIRMATION. 393
gorius, Nyssenus, Origer§ Clemens Alexandrinus, eminent CHAP.
fathers, yea, St. Paul himself, were catechists in their re-
spective times.
Now because a catechism doth necessarily suppose a cate-
chist and a catechumen, the instructor and instructed, of
both which there is so frequent mention in antiquity; requi-
site it will be to take them into a more curious and choice
consideration: and the rather, because I find very learned
men have hitherto failed in a true apprehension of them; the
more excusable, because controversy having hitherto so little
intermeddled in this matter, occasion was not offered for search
into a more distinct cognizance of them.
First then, catechists taken in a proper and separate no-
tion, as they constituted an order, severed and parted from
others, were certi quidam homines, qui scholam Christiane
institutionis exercebant, as Vicecomes* describeth them, “ cer-
tain men, which kept a school for Christian institution :”
but whether those certain men were lay or clergy, or what
they were, he determineth not. The annotator! and Mr.
Thorndike™, very learned men both, seem to affirm them
presbyters, for where Clemens Alexandrinus" demandeth,
τίνι ὁ πρεσβύτερος ἐπιτίθησι χεῖρα, τίνα δὲ εὐλογήσει ; “whom
shall the presbyter lay hands upon, whom shall he bless?”
they understand him as if he meant “the solemnity with
which the catechists dismissed those that were catechised.” And
in confirmation of this interpretation, the Doctor produceth
Eusebius°, who saith of Constantine that ἐξομολογούμενος, τῶν
διὰ χειροθεσίας εὐχῶν ἠξιοῦτο, “he made profession, and
then was vouchsafed those prayers which were given by im-
position of hands.” But I conceive neither of those places
at all applicable to catechising. Not this of Eusebius; nei-
ther the act done, nor the place where it was done will admit
it. Not the act, being ἐξομολόγησις, which is not in that
place the ‘ making of profession,’ as the Doctor renders it, but
‘confession of sins,’ and the prayer there mentioned was the
absolution, a consequent of that confession, and which was
always performed with imposition of hands. Not the place,.
κ De Antiq. Ritib. Baptism., lib, ii. ™ Right of the Church, &c., p, 16.
7. n Pedag., lib. iii. c. 11.
1 In 1 Tim. v, note ἢ [Hammond’s © De Vit. Constant., lib. iv. cap. lxi.
Works, vol. iii. p. 700.]
Cc.
394 THE ORDER OF CONFIRMATION.
CHAP. because it was in that destined forpublic worship, and so not
“proper for catechising. Grant I do, that the catechumeni
had their κατηχούμενα, “ dwellings,” annexed and adjoined to
the temples, which for that very cause were called σεβάσμιοι
vaol”, “venerable houses,” perhaps some rooms in the bap-
tisteries, as St. Ambrose in the epistle forementioned. But
that they were actually catechised in the church where the 254
congregation of the faithful assembled, I find not one syllable
in antiquity, but much to the contrary, as shall be seen anon.
To come to Clemens Alexandrinus, I say, that passage of his
to catechistical benediction neither did, nor could relate. It did
not, because it is expressly restrained to a presbyter: but a
presbyter, as presbyter, was never deputed to that office, nor
was it ever held necessary for a catechist to be presbyter. I
find, indeed, the catechumens enjoined by two several coun-
cils, τῇ πέμπτῃ τῆς ἑβδομάδος ἀπαγγέλλειν τῷ ἐπισκόπῳ ἢ τοῖς
πρεσβυτέροις, “to give an account of their faith to the
bishop or presbyters, on the fifth day of the week,” yet doth
it not follow that therefore the bishop or presbyters were
catechists, κυρίως, properly so called, they being only ap-
pointed for that time to receive that account from them, be-
cause it was great reason that they, who regularly had the
only power to baptize, should be well assured that they
should confer that seal upon none but persons qualified with
knowledge sufficient for it. Catechists were usually, if not
constantly, laymen. In Scripture dialect, I take them to be
those which pass under the name of doctors, διδάσκαλοι, such
were the doctors amongst whom our Saviour was found in
the temple disputing, that is, questioning and answering like
acatechumen. Such St. Paul, who, as I said before, was a
catechist, calls himself, διδάσκαλον ἐθνῶν, 1 Tim. ii. 7; 2 Tim.
i. 11, “a teacher or catechist of the Gentiles ;” so I am certain
they were termed in the times succeeding. The supposed
Clemens’, discoursing of catechising, saith, ὁ διδάσκων, εἰ καὶ
λαϊκὸς ἢ, ἔμπειρος δὲ τοῦ λόγου, Kal τὸν τρόπον σεμνὸς, διδα-
σκέτω" “he that is a catechist, though he be a layman, yet if
he be skilful and able for the place, and of good behaviour,
let him teach the novices:” where not only διδάσκων imports
~ P Concil: Trul., Can. 97. τ Constit. Apost., lib. viii. c. 32. ι
a Laodicen., Can. 46. Trul. 4. j
Rapes
THE ORDER OF CONFIRMATION. 395
a catechist, but also there is an implied toleration for him to be
alayman. So St. Cyprian’, Optatum inter lectores doctorem
audientium constituimus, “ Optatus, one of the readers, I have
constituted a doctor” (there is doctor again) “of the hearers.”
This Optatus was then in the clergy, in lectores, “one of the
readers,” and therefore the father saith he was only clero
proximus, ad clerum paratus, “the next remove beneath, and
ready to be ordained by the clergy.” Indeed, St. Augustine’
gives an account of a deacon who performed his office ; petisti
a me, frater Deogratias, ut aliquod ad te de catechizandis
rudibus, quod tibi usui esset, scriberem. Dixisti enim, quod
apud Carthaginem, ubi diaconus es, ad te sepe adducuntur, qui
fide Christiana primitus imbuendi sunt : “thou didst desire of
me, Deogratias, that I should write to thee something con-
cerning the catechising of novices. For thou sayest that at
Carthage, where thou art deacon, many are brought to thee
to be instructed in the principles of Christianity.” All this
time no mention of any presbyter catechist in the African
Church. But it might be otherwise at Alexandria. Not at
Alexandria to be sure, where a Marco evangelista semper
ecclesiastici fuere doctores*, “even from the time of Mark
the evangelist, there were always successively ecclesiastical
doctors,” that is, catechists; where this very Clemens was
one, and so was Origen, (once his scholar,) at eighteen years
of age, as both Eusebius’ and St. Jerome* witness, too
young to be ordained a clergyman. And for other parts, St.
Cyril, bishop of Jerusalem, was there a catechist, and wrote
his Catecheses in adolescentia, “in his youth,” as St. Jerome
tells us; if so, then probably he was no presbyter at that
time, a presbyter or elder, (as the word imports,) and a youth,
being terms contra-distinct. But there is still behind another
argument, an infallible one, that Clemens, his presbyter, here
mentioned, could not be a catechist, for his question hath
evident reference to women. Inveighing against such women
as wore false hair, he frameth this expostulatory argument ;
τίνι ὁ πρεσβύτερος ἐπιτίθησι χεῖρα, τίνα δὲ εὐλογήσει ; οὐ τὴν
γυναῖκα τὴν κεκοσμημένην, ἀλλὰ τὰς ἀλλοτρίας τρίχας, καὶ δι᾽
5. Epist. xxiv. τ [Lib. vi. ¢. 3.]
t De Catech. Rud. x [De Script. Eccl. in Orig. ]
‘" Jerom. de Script. Ecclesiast., ο, 36. (rams ar
CHAP.
IX.
396 THE ORDER OF CONFIRMATION.
CHAP. αὐτῶν ἄλλην κεφαλήν : “upon whom shall the presbyter im-
= pose his hand, whom shall he bless? not the adorned woman :
herself, but her false hair, and thereby another’s head.”
Women being then the subject of his discourse, the presbyter 255
cannot be a catechist. It is most undoubtedly true, what the ;
most famous Grotius hath delivered in this particular: fe- d
mine per feeminas primi Christianismi cognitione imbui, et sic ad
Ecclesias pertrahi dehebant : “women were by women (meaning
deaconesses and sanctimonials) to be taught the principles of
Christianity, and so to be brought into the Churches.” And
though he quoteth no one authority for it, yet for Greece he
yields a very persuading reason that it was so’: in Grecia
clausa gyneconitis: “the fashion was in Greece, for the
gyneczeum or women’s chamber to be kept private, inaccessible
to men.” To which known custom, this very Clemens else-
where referreth: giving us an account what those women ᾿
were which the Apostles made their synodites and companions
in their journeys, he calls them συνδιακόνους πρὸς τὰς οἰκου-
povs γυναῖκας", “fellow ministers with them towards women
which kept close at home,” δ ὧν εἰς τὴν γυναικωνῖτιν ἀδια-
βλήτως παρεισεδύετο ἡ τοῦ κυρίου διδασκαλία, “by whom” (viz.,
as catechists) ‘Christian instruction might freely, without
proof, enter the most retired chambers allotted for women.”
Much to the same purpose the other supposed Clemens?, who,
shewing cause why deaconesses must be chosen, saith, ἔστι
yap ὁπόταν ἐν τισὶν οἰκίαις ἄνδρα διάκονον γυναιξὶν ov δύναται
πέμπειν διὰ τοὺς ἀπίστους, ἀποστελεῖς οὖν γυναῖκα διάκονον :
“it happeneth sometimes that for the speech of unbelievers,
you cannot send a deacon to women, and then you shall send
a deaconess.” The gyneceeum, or women’s room, being so
δυσέντευκτον, and “inaccessible to men,”’ no marvel if deacon-
esses were appointed for the service. Nay further, clear it
is, even in other places where they were not so strictly mewed
up, within the Latin jurisdiction, the practice was the same,
as appeareth by the fourth council of Carthage. Sanctimoniales
que ad ministerium baptizandarum mulierum eliguntur, tam
instructe sint ad officium ut possint apto et sano sermone docere
imperitas et rusticas mulieres, tempore quo baptizande sint
Υ Annot. in Phil.iv. * Stromat., 110. 1. 4. Constit. Apost., lib. iii. c. 15.
THE ORDER OF CONFIRMATION. 397
qgualiter baptizatori interrogate respondeant”: “sanctimonials CHAP.
which are chose to officiate about women to be baptized, are
to be instructed and fitted for the place, that they may be
able, with edifying and wholesome doctrine, to teach ignorant
and unskilful women what to answer to such interrogatories
as shall be administered unto them when they come to be
baptized.” Thus have I evidently manifested that Clemens’s
presbyter could not in this place be a catechist, in the pur-
suing of which proof I hope my discourse hath not seemed
tedious, because not impertinent : upon the whole matter, all
that I can make out concerning catechists is, that in the de-
putation of persons for that office, regard was rather had to
their abilities and qualifications, than to the degrees or
orders whereby they were distinguished from others.
To come now to catechumens, they were, to speak pro-
perly, such as were desirous to be instructed in the mysteries
of the Christian profession, such as had their cafechumenium,
or distinct place in the Church, assigned for their station ;
such as were admitted not only to hear the word read and
preached, but were permitted also to be present at some
prayers. Learned men generally describe them by audientes,
as if they were altogether the same persons. And they may,
it is true, promiscuously so pass one for another, but not in
their sense, that is, not taking audients for such as were
hearers of the word in public assemblies. Such audients
and catechumens being not terms convertible, but evidently
in all antiquity distinct. The council of Nice, concerning
lapsed persons, resolves thus: ἔδοξε ὥστε τριῶν ἐτῶν, αὐτοὺς
ἀκροωμένους, μετὰ ταῦτα εὔχεσθαι μετὰ τῶν κατηχουμένων",
“that three years they should continue as hearers only, and
after that to pray with the catechumens.” So also in the Con-
stitutions ascribed to Clemens‘; ὁ διάκονος κηρυσσέτω, μήτις
TOV ἀπίστων, μήτις τῶν ἀκροωμένων, Kal ἡσυχίας γενομένης,
λεγέτω, εὔξασθε οἱ κατηχούμενοι, το. ; “let the deacon pro-
claim, away infidels, begone hearers; and silence being made,
let him say, pray ye catechumens.” In both which places
a remarkable real as well as nominal difference is to be dis-
cerned between the axpowpévor, “hearers,” and the κατηχού-
256 μενοι, ““ catechumens ;” these staying behind, when they were
> Can. 12. ¢ Can. 14, 4 Lib. viii. c. 5.
CHAP.
ΙΧ.
398 THE ORDER OF CONFIRMATION.
sent away. Audientes, in their large sense, were, in truth,
all persons, the faithful only excepted, who were permitted
to be present at the lessons read, and the sermon preached,
as appeareth by the fourth council of Carthage®: episcopus
nullum prohibeat ingredi in Ecclesiam et audire verbum Dei,
sive gentilem, sive hereticum, sive Judeum usque ad missam
catechumenorum ; “let the bishop forbid none from coming
into the church to hear God’s word, be he heathen, be he
heretic, be he Jew, and there to abide until the service of the
catechumens.” Grant, I do, that Cyprian calls the same
persons catechument in one epistle*’, and audientes in an-
other?: but these are called audientes upon a clear other
account, not in reference to their attention to the word of
God in public assemblies, but, as Xenophon” is called, axpoa-
τὴς Σωκράτους, “ Socrates’ hearer,” im relation to their being
taught by such whom this father called even now doctores
audientum, “instructors of the hearers,” and were no other
than catechists, so that the error and mistake lieth in the
notion and application, not in the word itself.
Having hitherto discoursed what catechists and catechu-
mens were, it will next be seasonable to enquire into the time
anciently set apart for this sacred exercise, which was the
forty days of Lent. Consuetudo apud nos istiusmodi est, ut
his qui baptizandi sunt, per quadraginta dies publice tradamus
sanctam, et adorandam Trinitatem'; “the custom with us is
such, that all Lent long we teach persons to be baptized, the
mysteries of the blessed Trinity;’ whereby it is discernible
that catechising was then antecedent, which, with us, is
subsequent to baptism; and reason good it should be so,
men of ripe years coming to the font, who were not allowed
their proxies, but were to give an account of their own be-
hef. Nevertheless, though catechumens were by such in-
struction fitted for baptism, yet did they not always enter
the font so soon as they were prepared for it, but delayed
their admission to this Sacrament as long as they pleased ;
some not for a few years, as is evident by Arnobius»and
St. Augustine, who both wrote many pieces of divinity when
© Can. 85. 4 Diog. Laert. vit. Xenoph.
f Ep. iii. i Jerom. adv. Johan. Hierosolym,
8. Ep. xiii, liber.
THE ORDER OF CONFIRMATION. 999
they were catechumens, and before they were baptized. CHAP.
When any purposed to receive this holy seal, the fashion Zs
was for them to give in their names (that the Church might
know who they were which desired to be initiated) the week
before Easter and Whit-Sunday, and from that time of
entering their names they were called ‘competentes);’ appro-
pinquabat Pascha, dedit nomen inter alios competentes, 1. 6.
“the feast of Easter was at hand, he gave in his name
amongst the rest of the competents.” So Ambrose*, dimissis
catechumenis symbolum aliquibus competentibus. tradebam, 1. 6.
“the catechumeni being sent away, I delivered the creed to
certain competents.” Now although competents came thus
to be distinguished from the catechumeni, as one remove
above them, yet was this nominal difference not always
punctually observed by the ancient fathers, but sometimes
they gave the name of catechumen to such an one as was
ready to be baptized. So the very forementioned authors ;
St. Ambrose!, credit etiam catechumenus in crucem Domini
Jesu qua et ipse signatur, i. 6. “the catechumen believeth
also in the cross of our Lord Jesus, wherewith he is signed,”
that is, when he gave in his name for baptism, this ceremony
being then applied to him: St. Augustine™, guando cate-
chument ad gratiam sancti lavacri festinant solemniter canta-
tur, Psalmus axli., i. e. “ when the catechumens are hastening
to the holy laver, this forty-first Psalm is usually sung.”
This may suffice to be delivered concerning the catechumens,
“the candidates of the Christian faith,” as St. Jerome calleth
them, as they are represented in the writings of the primitive
times.
As to the make and form of a catechism, our first reform-
ers more consulted the condition of their own than the prac-
tice of the primitive times, who required in persons to be
baptized no other precognita, or things to be foreknown,
than the Articles of the Chyistian faith, and in some places
the Lord’s Prayer: our reformers adding the decalogue, with
very edifying explanations of them. But these being thought
defective as to the doctrine of the Sacraments, it was by
j August. de Cura pro Mortuis, ο. 12. ' Ambrose, de Mysteriis, cap. iv.
k Ambrose, Epist. xiii. ad Marcellin. m Aug. in Psal. xl.
400 THE ORDER OF CONFIRMATION.
CHAP. King James" appointed that the bishops should consider of
IX an addition to it in that concernment, which was done
accordingly in that excellent frame we see, being penned at
first by Bishop Overall, then dean of St. Paul’s, and allowed
by the bishops; so that therein, indeed, throughout the
whole frame of our Church’s Catechism, that golden rule of
that judicious prince is punctually observed, viz., the “ avoid-
ing of all odd, curious, deep and intricate questions ;” no
magisterial determination of the priorities or posteriorities, of
the absoluteness or respectiveness of God’s decrees, points
ἀνεξερεύνητα, i. 6. inscrutable to the most illuminate doctor
of the Gentiles, and which put him to his ὦ βάθος, i.e. “O
the depth of the wisdom of God,” Rom. xi. 33, nor of any
thing less than fundamental, being there taken notice of.
Happy were we, did all practitioners in theology, they espe-
cially who pretend on high honour to our Church, conform
to her example.
Or laying on of hands.| As the tongue is to the heart, D
such is the hand to the tongue, an interpreter: cetere partes,
saith the excellent orator®, loguentem adjuvant, he (prope est
ut dicam) ipse loquuntur. In. demonstrandis personis atque
locis adverbiorum atque pronominum obtinent vicem: “ other
members do help the speaker, but the hands I almost say
speak themselves: in demonstrating places and persons, they
serve instead of adverbs and pronouns.” Adverbs for place,
and pronouns for persons. So according to the ancient
mode of renunciation in baptism, the party to be baptized
was commanded?, protensa manu, ὡς παρόντι, Satane renun-
tiare, “to renounce Satan, by stretching out his hand as to
one present ;” where the protending of the hand towards the
west, that quarter of the heaven whence darkness begins, the
prince of darkness by this prosopopea was indigitated. So
also, according to the universal mode of all nations, the
hands in prayer are lifted up -towards heaven, the place
whither our prayers tend. So when our prayers are limited
and restrained to any one peculiar thing or person, the man-
ner is to lay the hand upon that object relative to the invo-
cation. So the paternal benediction given by Jacob to the
" Conference at Hampton Court, ο Quint. Orat., lib. xi. ο. 3.
p. 43, P Cyril. Catech. Myst. i,
3
THE ORDER OF CONFIRMATION. 401
children of Joseph, was performed by “ laying his hands upon
their heads,” Gen. xlviii. 14. After the same manner also
did persons of remarkable sanctity bless such infants as
were upon that account brought to them, as our Saviour,
Mark χ. 16, And in analogy, or resemblance of that practice,
is the ceremony of imposition of hands in this office of Con-
firmation, whereby the Church, using the ministration of the
venerable fathers, the bishops, invocateth the divine bene-
diction upon her children, now entering their adult state
and riper years.
Then the bishop shall lay his hands upon, &c.| Our Saviour
being near His ascension, having given His last charge and
commission to the Apostles, tells them what should be the
sequence of that faith which should result from their predi-
cation and doctrine: “in My name they shall cast out devils,
they shall speak with tongues, they shall take up serpents,
and if they drink any deadly thing it shall not hurt them;
they shall lay hands on the sick, and they shall recover,”
Mark xvi. 17, 18. Which miracles, though believers did
afterward perform, yet were not those operations the mere
results of faith, nor did they do them as believers, but the
power enabling them thereto was conveyed to them by the
gift of the Holy Ghost; which gift not only imported an ex-
‘ traordinary collation, upon new regenerated converts, of the
invisible graces of God’s Spirit, confirming their faiths daily
more and more, and assisting them in the exercise of a holy
and sanctified life and conversation; but also in outward
qualifications, suitable to the exigent of those times for the
working of miracles. Nor were those believers to expect or
receive those gifts by any other prayers or any other hands
than of the Apostles, that the world might know God had a
258 more than ordinary value for their function, and consequently
would require the highest honour deferred to it ; upon this
very account the Apostles, hearing that Samaria had received
the word of God, and were baptized by Philip the evangelist,
they sent Peter and John from Jerusalem to them “to. pray
for them, that they might receive the Holy Ghost,” imply-
ing thereby, that though Philip had commission to baptize
and preach, yet could he not give the Holy Ghost. And
when Simon Magus perceived what strange feats were done
L’ESTRANGE, pd
402 THE ORDER OF CONFIRMATION.
CA &?. by those believers, after such prayer and imposition of hands
of those Apostles, he thinking it would prove a money
matter, bade liberally for it, till he understood he was in the
wrong. And though in tract of time, and by degrees, whole
nations being converted to the Christian faith, the main
cause of those miracles ceasing, they themselves began to
abate both in number and quality ; and so confirmation was
not practised much upon that pretence; yet it being an
Apostolical usage, and instituted also for another end, viz.,
an invocation of God’s inward sanctifying the person new
baptized, by the grace of His Holy Spirit, a petition necessary
at all times; the bishops succeeding the Apostles in the
government of the Church, thought fit to continue it still,
retaining it, as the Apostles did, to themselves alone, and not
communicating it to any of the inferior clergy: gut in Eccle-
sia baptizantur prepositis Ecclesie offeruntur, saith Cyprian4,
“they who are baptized in the Church, are straightways pre-
sented to the presidents of the Church,” wt per nostram ora-
tionem ac manus impositionem Spiritum Sanctum consequantur,
“that by our prayers and imposition of hands they may ob-
tain the Holy Ghost.” The reason whereof is this; that
whereas the bishop had condescended and delegated the
power of baptizing to presbyters, which was originally re-
sident in himself, as hath been said already, yet seeing requi- -
site it was that God’s blessing should be implored upon those
neophytes by them, and blessing is an act of paternal autho-
rity, it was convenient it should be reserved to himself, ad
honorem sacerdotiz, as St. Jerome saith, “in honour of his
priestly superiority.”” Other impositions of hands have been
performed, some by presbyters and bishops indifferently, as
that in receiving penitents to the peace of the Church, as
that in consecrating of marriage; some by presbyters with
bishops jointly, as that of ordination. But never any mere
presbyter assumed this of confirmation, nor was it ever
in the primitive Church permitted to any but to the bishop
alone. To the contrary whereof, never was there produced |
any testimony authentic. Authentic, I say, for that Ambrose
upon the Ephesians, whom some urge against it, is by the
men who cite him confessed supposititious and a counterfeit.
4 Cypr. Epist. Jubiano lxxiii.
ee κι.» - ο,
THE ORDER OF CONFIRMATION. 403
But be he who they please, what says the man? <Apud CHAP.
. Aigyptum presbyteri consignant, si presens non sit episcopus ; a
“in Egypt the presbyters consign if the bishop be not pre-
sent.” Now if consignant here should prove not to import
confirming, this shadow of a father will stand them in little
stead. And who dares positively say it? not Blondellus 1
am certain, and yet he would as gladly have it so as another,
for he is put to his sve’s, “ either confirmation’, or blessing of
penitents, or consecrating persons by ordination,” not know-
ing on which to fix. So that this, they know not who, speaks
they know not what. And of all these sive’s which stand in
competition, that of confirmation is least like to prevail ; for
the words are apud Afgyptum, “in Egypt.” Now in Egypt,
and the patriarchdom of Alexandria, of all places in the
world, presbyters were, for their fellow presbyter, Arius’s
sake, in most disgrace; so as it was not allowed them in
Alexandria, so much as to preach, and therefore they were
the most unlikely to be indulged so great a favour as con-
firmation®. Whence we may conclude, confirmation is not to
be understood by consignation ; and if not, no matter to this
dispute which of the other two carry it ; and if it were, yet is
there odds against them too ; for a learned Doctor‘ is positive,
that neither blessing of penitents, nor consecrating of persons
to be ordained, can rationally be meant in this place, but that
consignant is equivalent to consecrant, and so hath reference to
259 consecrating of the elements ; which even Blondellus* him-
self doth also elsewhere admit as probable, and the Doctor
proves it by a parallel place of the same supposed author:
in Alexandria, et per totam Atgyptum si desit episcopus conse-
crat presbyter* ; “in Alexandria, and all over Egypt, the pres-
byter consecrates in want of a bishop ;” where consignant in
the former passage is changed into consecrant. And if both
these pieces hath one father, be he Hilary, as some conjec-
ture, or any other, the Doctor’s sense is passable enough: but
if they were the issues of several persons, then this author
might intend somewhat more than hath hitherto been appre-
hended, and what the word consignare in his native and
τ Apol., p. 57. Diss. 3. vii. 7. vol. iv. p. 786. ]
8 Socrates, Hist., lib. v. c. 22. ἃ [Apol., p. 61. ]
t Power of the Keys, p. 38. [Ham- x Script. Anonym. Quest. in V. and
mond’s Works, vol. i. p.216. See also Ν, Test.
pd2
CHAP.
ake
Acts xix.
8. 5, 6.
404 THE ORDER OF CONFIRMATION.
genuine sense imports, viz., chrismation, not confirmation.
— For though unction was more anciently annexed to, as a
continued act with confirmation, yet at that moment of time
when Ambrose or Hilary wrote, if this piece be theirs, it was
abstracted and separated from imposition of hands, and
(upon what account shall be seen anon) transmitted to pres-
byters. And because it was constantly applied with the
sign of the cross, the jomt act of both ceremonies was very
properly called consigning, answering what the Greeks called
σφραγίζειν τῷ μυρῷ , “to seal with unction.” And so this
nameless author will be interpreted thus: “in Egypt, if the
bishop be absent, the presbyters anoint the person baptized,
signing him with the cross;” which was not only true in
Egypt, but elsewhere also, as shall presently be made mani-
fest; which notwithstanding, the essential and _ perficient
act of confirmation, viz. imposition of hands, was reserved as
a peculiar of episcopacy.
Confirm them with the inward unction of Thy Holy Ghost.) πὶ
This prayer looks like the ruins of a famous structure whose
super-edifice is demolished : any one may see it was formed
in relation to confirmatory chrism and unction, which kept,
in the primitive times, here its proper station, and was ap-
plied with this or the like prayer, as St. Ambrose’ will inform
you. The unction is fled, and the prayer left behind, only
to demonstrate whence her companion removed. But what
caused this divorce? that is, in truth, worth our enquiry, and
I hope it is our hap to have found it. Confirmation was, in
conformity to Apostolical usage, to follow baptism close at
the heels: egressi de lavacro perungimur benedicta unctione de
pristina disciplina, dehine manus imponitur’ ; ‘as soon as we
come out of the water, we are anointed with the consecrated
unguent, according to the ancient order, then hands are im-
posed upon us.” ‘To this end Easter and Whitsuntide were
set apart for this ordinance, that the bishops might attend it.
But Christianity beginning to spread itself into larger pre-
cincts, and the persons baptized growing very numerous, that
such as were sick, or lay in extremis, and therefore could not
resort to the bishop, nor he to them, in convenient time,
might not totally be deprived of all spiritual fortifications,
y Just. Martyr. z De Mysteriis 6. - @ Tertullian, de Baptismo 7.
awe. --
THE ORDER OF CONFIRMATION. 405
which confirmation was conceived to afford; an expedient CHAP.
' was contrived for their solace and satisfaction, viz., that the -
᾿ presbyter or minister, who was qualified by the bishop to
baptize, should have liberty to anoint the neophyte, but with
these two cautions: first, that the chrismal unguent should
be first consecrated, as was the use of those times, by the
bishop. Secondly, that he would anoint without imposition
of hands. By this course the bishop parted from the shell,
and kept the kernel, reserving to himself the true Apostolical
ceremony of imposing of hands, and also the sole power of
consecrating the unguent, to teach presbyters their distance,
and eminence of their order. This course thus settled, the
bishops kept their wonted usage of confirming at Easter and
Pentecost in their cathedral cities; and for such as were
baptized abroad in the country, their manner was, to give
notice of their intentions of being at some convenient place,
upon a day prefixed, and to summon all persons whom it
260 concerned to resort to them, there to be confirmed. Now to
make proof of what I have delivered, I shall need no more
than the first canon of the first Arausican synod”: nullum mi-
nistrorum qui baptizandi recepit officium sine chrismate usquam
debere progredi ; quia inter nos placuit semel chrismari ; “ that
no minister who hath taken the office of baptizing, ought to
go abroad without chrism; for we have agreed it should be
used once.” ‘This chrism the minister was to have of the
bishop of his diocese, presbyters being interdicted themselves
to consecrate it, by the sixth canon of the council of Car-
thage® decreeing, ὥστε χρίσμα ἀπὸ πρεσβυτέρων μὴ γίνεσθαι,
i. 6. “that chrism be not made by a presbyter.” In case
of necessity, if the party baptized was not anointed, then the
bishop at confirmation was to be warned of it, as it followeth
in the same canon: de eo autem qui in baptismate quacunque
necessitate faciente non chrismatus fuerit, in confirmatione
sacerdos commonebitur ; “but concerning him who shall hap-
pen not to be anointed in baptism, in regard of some neces-
sity, the bishop must be put in mind of it.” But why so?
That he may forbear confirming him, as Aurelius supposeth ?
No, but that he may anoint him, which else he would not ;
for the bishop’s fashion was only to impose hands without
» (A.D. 441. Labbe, tom. iv. p. 702. ] ¢ [Apud Balsam., p. 603.]
406 THE ORDER OF CONFIRMATION,
CHAP. unction, unless he was told the party was not anointed before.
IX.
————
True it is, Aurelius’ contends for two unctions, one baptis-
mal, the other confirmatory, that by the presbyter, this by
the bishop. This he endeavours to prove, first, by the last
sentence of this canon, wf necessaria habeatur chrismatio
repetita, i. 6. “that repeated unction be held necessary.”
Secondly, by a decretal of Innocent the First*, presbyteris seu
extra episcopum, seu presente episcopo baptizant, chrismate bap-
tisatos ungere licet, sed quod ab episcopo fuerit consecratum,
non tamen frontem ex eodem oleo signare, quod solis debetur
episcopis cum tradunt spiritum paracletum, i. e. “ presbyters,
be the bishop absent or present when they baptize, may
anoint whom they have baptized, but not their foreheads
with the same unguent, which only belongs to bishops when
they give the Holy Ghost.” The words of both are express
enough; the question is, whether they be the words either of
that council, or this pope; and I conceive it without question
they are not. As for the canon, Sirmondus‘’ the jesuit
concludeth it thus; ut non necessaria habeatur repetita chris-
matio, i.e. “that repeated chrismation be not held neces-
sary.” This particle non reverseth all, and Sirmondus pleads
that in his edition he had followed the best and most ancient
copies. But Aurelius says no; and this is not only become
a dispute, but a serious quarrel betwixt this Sorbonnist and
that jesuit, a quarrel that hath provoked between them a
great volume to decide it. Having heard them both, I must
pronounce for Sirmondus, that the negative syllable must
stand, and that there was then at that moment but one
anointing in use, which both authority and reason will con-
firm. Authority, Jerome’, who lived near that time: non
abnuo hance esse Ecclesiarum consuetudinem, ut ad eos qui longe
im minoribus urbibus per presbyteros et diaconos baptizati sunt,
episcopus ad invocationem Spiritus Sancti manum impositurus
excurrat, i.e. “I deny not but the custom of the Churches is
this, that the bishop rideth forth into the country, for an in-
vocation of the Holy Ghost, and imposition of hands upon
those who, far off, in country towns, have been baptized by
presbyters and deacons.” He doth not say the bishops were
ἃ [Opp., tom, ii. p. 415, sqq. ] f [Opp., tom. iv. p. 251, sqq- ]
6 [Labbe, tom. iii. p. 3.] ¢ Adv. Luciferian.
-
THE ORDER OF CONFIRMATION. 407
to anoint, but only toimpose hands; and yet afterward he tells Ὁ ah
us the presbyters were to baptize with chrism. Again, it is
evident by reason, there being then no supposed necessity
enforcing the use of episcopal chrismation, which came in
long after upon another, not then dreamt on, account ; for
before confirmation came to be entertained under the notion
of a genuine Sacrament, which was not till near a thousand
years after Christ, no other ceremony was required to the
necessity of it, than laying on of hands; but when it took a
degree higher than the ancient Church meant it, when it be-
came, in the corrupt opinion of superstitious men, to gain the
261 reputation of a Sacrament, it was observed, that imposition
of hands only would not constitute it such, unless also chrism
for the element and material principle thereof were re-
granted it. And this is the true original of the two chris-
mations, baptismal or presbyterian, and confirmatory or
episcopal, now in use in the Romish Church. Now as what
hath been said in defence of Sirmondus’s edition of that
canon, I conceive is sufficient to overthrow the opinion of
Aurelius to the contrary, so also may it serve to render Pope
Innocent’s decretal counterfeit, as indeed most are, if not all.
And were this decretal that pope’s, and popes the men they
are cried up for, it was a strange boldness in this council to
decree, inter nos placuit semel chrismari, “we are agreed that
chrism be used once,’ when Innocent had before ordered it
should be twice.
G Then the bishop shall cross him on the forehead.| This sign-
ing was a constant consectary of unction, and therefore the
unction having been translated, this also should have followed
by way of concomitancy.
And whensoever the bishop shall give knowledge.| Such was
the primitive practice, as is evident by that testimony of
Jerome lately cited.
H The names of all the children of his parish.| It is not here,
nor any where else, so far as I am yet informed, declared by
our Church at what years the children shall be confirmed.
The practice of late hath been, as soon as they could say
their Catechism, which seemeth to be the direction of our
Church, and so varieth according to the docibility of the
children. About the midnight of popish superstition, viz.,
408 THE ORDER OF CONFIRMATION.
CHAP. anno 1230, Edmundus Cantuariensis, in speculo Ecclesia, as
—— he is cited by Vicecomes", delivers the then English practice
to be this; énfra quinque annos ad ultimum postquam natus
Suerit infans potest confirmari ; “within five years after his
birth a child may be confirmed.” In elder antiquity, little
do I find, only that the child was a catechumen at seven:
so the first interrogatory put to Timotheus Alexandrinus',
mentions, παιδίον κατηχούμενον ὥς ἑτῶν ἑπτὰ, “a child cate-
chised of about seven years of age.”
And there shall be none admitted, &c.| The participation of I
the blessed Eucharist was anciently an immediate consequent
of confirmation or baptism: his obluta plebs dives insignibus,
ad Christi contendit altaria, dicens, et introibo ad Altare Det,
saith St. Ambrose*, speaking of the white vestments; “ the
now baptized flesh, decked with this bravery, maketh haste
to the Altar of Christ, saying, And I will go up to the Altar
of God.”
It is here said, that none shall communicate until they can
say their Catechism and be confirmed.| But shall they be
admitted to the Eucharist always when they can say their
Catechism and have been confirmed? This rubric seemeth
to imply as much; but then withal it may be interpreted to
intend that confirmation be delayed until children come to
years of better understanding, that is, nigh unto fourteen.
h De Confirmatione, lib. i.c. 14. 4! Apud Balsamon. * De Mysteriis, c. 8.
263 CHAPTER X.
(A) THE FORM OF SOLEMNIZATION OF MATRIMONY.
First the bans must be asked three several Sundays or holy- cHap.
days in the time of service, the people being present, after ;
the accustomed manner.
And if the persons that would be married dwell in
divers parishes, the bans must be asked in both parishes,
and the curate of one parish shall not solemnize matri-
mony betwixt them without a certificate of the bans being
thrice asked from the curate of the other parish. (B) At
the day appointed for solemnization of matrimony, the
persons to be married (C) shall come into the body of the
_ church, with their friends and neighbours: and there the
priest shall thus say.
Wearlpy belobed friends, foe are gathered together Here in the
sight of Grov, and in the face of Wis congregation, to foin
together this man and this woman in holy matrimony, fobich
is an Honourable estate, instituted of Ghod in paradise, in
the time of man’s tnnocency, siqnifping unto us the mystical
unton that ts betwixt Christ and Wis Church: which holy
estate Christ adorned and beautified With Wis presence and
first miracle that We wrought in Cana of Galilee, and (9
commended of St, Baul to be Honourable among all men,
and therefore is not to be enterprised nor taken in band unad-
bisedlp, lightly, or fMantonlp, to satisfy men’s carnal lusts
and appetites, {πὸ brute beasts that Habe no understanding:
but reberently, discreetly, adbisedly, soberly, and in the fear
of (ποὺ, duly considering the causes for fobich matrimony was
ordained. ne was the procreation of children, to be brought
up in the fear and nurture of the Lord, and praise of Gov.
Secondly, it Mas ordained for a remedp against sin, and to
avoid fornication, that such persons* that habe not the gift of
" ΤΙ B. of Edw. VI. ‘‘as be married might live chastely in matrimony and
keep themselves,”’ |
410 THE FORM OF
CHAP. continence might marry and keep themselbes undefiled ment-
*__ herg of Christ's bovp. Thirdly, for the mutual society, help
and comfort, that the one ought to habe of the other, both in
prosperity and adbersity, into the Mbich holy estate these tho
persons present come nolo to be foined. Therefore, if anp
man can sheo anp fust cause δ» thep map not laffullp be
foined together, Iet Him ποία speak, or else hereafter for eber
Hold his peace.
And also speaking to the persons that shall be married, 3264
he shall say,
E require and charge pou, as pou ΟἹ ansher at the Dreav-
ful Dap of judgment, δεῖν the secrets of all Hearts shall he
Disclosed, that if either of pou Yo know anp impediment Ὁ
pe map not be lafofullp foined together tn matrimony, that ve
confess it. for be pe foell assured, that so manp as be
coupled together, otherfuise than Girod’s ford doth allow, are
not foined together by Grov, neither ts their matrimony
lafoful.
At which day of marriage, if any man do allege and declare
any impediment why they may not be coupled together in
matrimony, by God’s law, or the laws of this realm, and
will be bound, and sufficient sureties with him, to the
parties: or else put in a caution to the full value of such
charges, as the persons to be married do sustain, to prove
his allegation: then the solemnization must be deferred
unto such time as the truth be tried. If no impediment
be alleged, then shall the curate say unto the man,
ἝΝ, (D) GGA ilt thou habe this Homan to thy fordded fife, to libe
together after Grod’s ordinance tn the holp estate of matrimonp?
ΘΟ {{π thou lobe her, comfort Her, Honour and keep Her, in sick-
ness and in health? Anvd forsaking all other, keep thee onlp
to Her, 50 long as pou both shall ibe?
The man shall answer,
E fill.
Then shall the priest say to the woman,
N. Gilt thou habe this man to thy foedded Husband, to
libe together after Grod’s ordinance, in the holy estate of
matrimony? ΦΧ {{{ thou obey Him and serbe him, lobe,
ee eS κα
SOLEMNIZATION OF MATRIMONY. 411
Honour, and keep Him, fr sickwess and in Health, and forsak- cHap.
ing all other, keep thee only unto dim, so long as pou both ἢ
shall libe ?
The woman shall answer,
Ἐ foil.
Then shall the minister say,
(E) Who giveth this woman to be married unto this man?
And (F) the minister receiving the woman at her father or
friend’s hands, shall cause the man to take the woman
(G) by the right hand, and so either to give their troth
to other; the man first saying,
EN. take thee IN. to mp foedded Wife, to Habe and to Hold
from this Dap forfoard, for better for foorse, for richer for
poorer, in sickness and in Health, to lobe and to cherish, till
death us Vepart, according to Gron’s Holp ordinance: and there-
fore ἢ plight thee mp troth.
Then shall they loose their hands, and the woman taking
again the man by the right hand, shall say,
EN. take thee N. to my Moedded Husband, to Habe and to
hold from this dan forward, for better for forse, for richer
for poorer, in sickness and in health, to lobe, cherish, and to
oben, till Death us Depart, according to Grod’s Holp ordinance:
and thereto £ gibe thee mp troth.
265 Common Prayer. 1 B. of Edw. VI.
Then shall they again loose Then shall they again loose
their hands, and (H) the man _ their hands, and the man shall
shall give unto the woman a give unto the woman a ring,
ring (I), laying the same upon and other tokens of spousage,
the book with the accustom- as gold or silver, laying the
ed duty to the priest and same upon the book, and the
clerk. And the priest taking priest taking the ring, &c.
the ring shall deliver it unto
the man to (K) put it upon
the fourth finger of the wo-
man’s left hand. And the
man taught by the priest
shall say,
419 THE FORM OF
cHAP. Gith this ring 1 thee τὰ», (L) With mp bodp 1 thee for-
x: __ ship, and foith all mp tworldly goods 1 thee endow: in the
name of the ffather, and of the Son, and of the Wolp Gibost.
Amen,
Then the man leaving the ring upon the fourth finger of the
woman’s left hand, the minister shall say,
Let us pray.
@ eternal ὁποὺ, creator and preserber of all mankind, giber
of all spiritual qrace, the author of eberlasting life: send Ὁ»
blessing upon these Why serbants, this man and this oman,
fohom fe bless in Thy name, that as Isaac and ImRebecca
[1 B. of Edw. VI. “ after bracelets and jewels of gold given of
the one to the other for tokens of their matrimony’’] libed
faithfully together, so these persons map surelp perform and
keep the bo and cobenant betwixt them made, tobhereof this
ring giben and recefbed fs a token and pledge, and map eber
remain fn perfect lobe and peace together, and libe according
unto Thp lates: through Gesus Christ our Lord. Amen.
Then shall the priest join their right hands together, and say,
Those Whom God hath foined together, let no man put
asunder, .
Then shall the minister speak unto the people.
Sorasmuch as s2. and 99). Habe consented together in holp
foedlock, and habe foitnessed the same before God and this
company, and thereto habe giben and pledged their troth either
to other, and habe declared the same by gibing and receibing
[1 B. of Edw. VI. “ gold and silver’] of a ting, and bp
joining of Hands; 18 pronounce that thep be man and foife
together, in the name of the ffather, of the Son, and of the
Woly Ghost.
(M) And the minister shall add this blessing.
(ποὺ the fFather’, [1 B. Edw. VI. >] (ποὺ the Son, Gro
the Wolpy Ghost, bless, preserbe, and keep pou, the Word
mercifully With Wis fabour look upon pou, and so fill pou
> (1 B. of Edw. VI. “ This gold and God the Son keep you, God the Holy
silver I thee give.’’] Ghost lighten your understanding.”’ |
© (1 B. of Edw. VI. “bless you, -
SOLEMNIZATION OF MATRIMONY. 413
with all spiritual benediction and grace, that pou map 90 libe cHar.
together in this life, that in the world to come pou map habe — >:
life eberlasting. Amen.
Then [1 B. of Edw. VI. “shall they go into the choir, and
the ministers or clerks shall say,” &c.] the minister or
clerks going to the Lord’s table, shall say or sing this
psalm following.
266 © ABlessed are all they that fear the Word: and walk in Wis
fans.
Spor thou shalt eat the labour of thy bands: 68 fell ts
thee, and happy shalt thou be.
σῦν wife shall be as the fruftful bine: upon the falls of
thine House.
σὺ» children like the olive-branches : round about thp
table.
Lo, thus shall the man be blessed, that feareth the Word.
The Lord from out of Sion shall bless thee : that thou
shalt see Herusalem in prosperity all thy life long.
Dea, that thou shalt see thy children’s children : and peace
upon Lsrael.
Gilorp be to the fFather, anv to the Son, &c.
As it fas tn the beginning, is no, &c.
Or else this psalm following. Deus misereatur.
(ποὺ be merciful unto us, and bless us : and sheto us the ps. 97.
light of Wis countenance, and be merciful unto us.
Chat Thy way map be knolon upon the earth : Thy
sabing Health among all nations.
Let the people praise Thee, 60 ὁποὺ : pea let all the peo-
ple pratse Dhee.
@® let the nations refoice and be glad : for Thou shalt
fudae the folk righteously, and gobern the nations upon the
earth.
Let the people praise Thee, 69 ὁποὺ : let all the people
praise Ohee.
Then shall the earth bring forth her increase : and (ποὺ,
eben our God, shall gibe us Wis blessing.
Gov shall bless us : and all the ends of the earth shall
fear Win.
414. THE FORM OF
ΕΔΗ Giorp be to the fFather, and to the Son, &c.
—— Qs tt as tn the beginning, fs nob, &c.
This psalm ended, and the man and the woman kneeling
afore the [1 B. of Edw. VI. “ Altar’| Lord’s table, the
priest standing at the [1 B. of Edw. VI. “ Altar’’] table, and
turning his face towards them, shall say,
Lord habe mercy upon us.
Answer.
Christ habe mercy upon us.
Minister.
Lord habe mercy upon us.
Our Father Which art in Heaben, &c.
And lead us not into temptation.
Answer.
But Veliber us from ebil. Amen.
Minister.
69 Lord, sabe Thy serbant and Thy handmaid.
Answer.
GAdich put their trust in Chee.
Minister.
(9 Lord, send them help from Thy holy place.
Answer.
And ebermore defend them.
Minister.
de unto them a tofver of strength.
Answer.
Hrom the face of thety enemp.
Minister. 267
(9 Lord, Hear our praper.
Answer.
And let our crp come unto Chee,
Minister.
@ Gov of Abraham, στοὰ of Isaac, Gro of FYacob, bless
these Thy serhants, and so the seed of eternal life in their
minds, that fohatsoeber in Thy holy Word they shall profit-
ably learn, thep map indeed fulfil the same: Look, 65 Lord,
mercifully upon them from Heaben, and bless them. And as
Thou didst gent Thp4 blessing upon Abraham and Sarah to
ἃ [1 B. of Edw. VI. “ Angel Raphael to Thobie and Sara, to their great
comfort.” ]
SOLEMNIZATION OF MATRIMONY. 415
their great comfort, so bouchsafe to send Thy blessing upon cHap.
these Thy serbants, that they, obeving Why will, and altoans =
being in safety under Chp protection, map abide in Thy lobe
unto their libes’ end, through Gesus Christ our Lod. Amen.
This prayer next following shall be omitted, where the woman Omitted
is past child-birth. in Bucer.
@® merciful Lord and Heavenly Father, by fohose qractous
atft mankind fs tnereased; foe beseech Dhee assist with ΤΡ
blessing these theo persons, that they map both be fruitful tn
procreation of children, and also libe together so long in godly
lobe and honesty, that they map see their children’s children,
unto the third and fourth generation, unto Dhp pratse and
Honour, through Gesus Christ our Low. Amen.
(Ὁ Gov, which bo Thy mighty power hast made all things
of nought, Mich also, after other things set tn order, Didst
appoint that out of man (created after Chine οἷοι image and
similitude) fMoman should take her beginning, and knitting
them together, didst teach, that it should neber be αἴ to put
asunder those MHhom Chou by matrimony hadst made one:
@ Gov, which hast consecrated the state of matrimony to
such an excellent mystery, that in ft is stqnified and repre-
sented the spiritual marriage and unity betixt Christ and
His Church: look mercifully upon these Thy servants, that
both this man map lobe bis fotfe, according to Thy word, (as
Christ di¥ lobe Wis spouse the Church, who gabe Wimself
for it, lobing and cherishing tt eben as Wis ofn flesh,) anv
also that this fMoman map be lobing and amiable to her Hus-
band as Rachel, wise as Mebecca, faithful and obedient as
Sarah, and in all quietness, sobriety and peace, be a follower
of holy and godly matrons. GD Lord, bless them both, and
qrant them to inherit Thy eberlasting kingdom, through
GFesus Christ our Lord. Amen.
Then shall the priest say,
Almiahty Chod, Mohich at the beginning di create our first
parents Adam and Lhe, and did sanctify and join them toae-
ther in marriage, pour upon pou the riches of Wis grace,
sanctify and [1 B. of Edw: VI. >] bless pou, that pe map
416 THE FORM OF
cHaP. please Wim both in bodp and soul, and live together tn holy
x __ lobe unto pour lives’ end. Amen.
The words Then [shall begin the Communion, and] after the gospel
ar shall be said a sermon, wherein ordinarily (so oft as there
omit is any marriage) the office of man and wife shall be de-
Edw. VI. — clared, according to holy Scripture. Or, if there be no
sermon, the minister shall read this that followeth :
All pve Mohich be married, or δίς) intend to take the holp
estate of matrimony upon pou, hear Mbat holy Scripture doth
sap, as touching the Duty of Husbands towards their fibes,
and tribes tofard their Husbands.
St. Baul, in his Epistle to the Ephesians, the Ὁ chap- 268
ter, Doth gibe this commandment to all married men; Xe
Husbands, lobe pour foibes eben as Οὐ τίσι lobed the Church,
and hath aiben Wimeelf for ft, to sanctify tt, puraing it in the
fountain of foater, through the ford, that He might make it
unto Wimself a glorious congreqation not Habing spot or
forinkle, or any such thing, but that it should be holy and
blameless. So men are bound to lobe their ofon fibes as
their often bodies. We that lobeth His ofon wife, lobeth him-
self. for neber df any man hate his ofn flesh, but
nourisheth and cherisheth it, eben as the Lord doth the con-
qreqation. ffor fe are members of Wis boyy, of Wis flesh,
and of {His bones. fFor this cause shall a man leabe father
and mother, and shall be foined unto bis fotfe, and then tho
shall be one flesh. This mpsterp fs qreat: but E speak of
Christ and of the congregation. ‘Nevertheless, let eberp one
of pou 50 lobe His ofon fife, eben as Himself.
Co. 43. wWtkewise the same Dt. Baul, foriting to the Colossians,
speaketh thus to all men that be married. Xe men, lobe pour
fuibes, and be not bitter unto them.
1 Pet. 8, Hear also What Dt. WBeter, the Apostle of Christ, which
foas Himself a married man, saith unto all men that are
married. ¥e husbands, dioell with pour twibes according to
knoboledge, gibing honour unto the wife, as unto the feaker
bessel, and as heirs together of the qvace of life, so that pour
prapers be not hindered.
Witherto pe habe heard the duty of the husband tofard the
SOLEMNIZATION OF MATRIMONY. 417
fife. οί likeise, pe wibes, bear and learn pour dutp CHAP.
tofvards pour husbands, eben as it is plainly set forth in bolp
Scripture,
St. Baul, in the forenamed Kpistle to the Bphesians, pn. δ.
teacheth pou thus; ¥e Women submit pourselbes unto pour
Husbands, as unto the Lord: for the Husband tg the tife’s
head, eben as Christ is the head of the Church: and We also
is the Sabiour of the Mhole bodp. Therefore as the Church
or congregation is subject unto Christ, so Itkeloise let the
foibes be also in subjection to their ofon Husbands tn all
things. And again he saith, Het the toffe reberence her Hus-
band. And in His Epistle to the Colossians, St. Baul
giveth pou this short lesson, ¥e Wibes submit pourselbes unto
pour ofon husbands, as it is conbenient tn the Lord.
St. Weter Voth also instruct pou berp godly, thus saving,
Let Wibes be subject to their on Husbands, so that if anp
obey not the Mord, they map be fon (ἰού the fvord, bp the
conversation of the foibes, Mobile they behold pour chaste con-
bersation coupled ith fear. WAhose apparel let it not be
outhard With braided hair and trimming about (οἱ) gold,
either in putting on of gorgeous apparel: but let the bid man
(δίς is in the Heart be foithout all corruption, so that the
spirit be mild and quiet, Mohich is a precious thing tn the siabdt
of Gov. ffor after this manner (in old time) df the holp
fomen, fohich trustey in God, apparel themselbes, being sub-
fect to thet on Husbands: as Sarah obeyed Abraham, call-
| ing Him lord, Mohose daughters pe are made Doing fell, and
not being dismaped foith anp fear. -
The new married persons (the same day of their marriage)
(N) must receive the holy Communion.
| 279 (Ο) THE ORDER FOR THE VISITATION OF THE sicK. [1 B. OF EDW. VI.
** AND THE COMMUNION OF THE SAME.’ |
The priest entering into the sick person’s house, shall say,
Weace be in this house, and to all that δε} tn it.
Common Prayer. 1 B. of Edw. VI.
When he cometh into the When he cometh into the
sick man’s presence, he shall sick man’s presence, he shall
say, kneeling down, say this psalm.
L’ ESTRANGE. Ee
CHAP.
X.
418 THE ORDER FOR
Domine exaudi.
Hear my prayer, O Lord,
and consider my desire: heark-
en unto me for thy truth, and
righteousness’ sake, &e. Ps.142.
Glory be to the Father, and
to the Son, δο.
As it was in the beginning,
&c.
With this anthem.
Remember not, Lord, our iniquities, nor the iniquities of
our forefathers : spare us, good Lord, spare Thp people, whom
Thou Hast redeemed with Chp most precious blood, and be
not angry With us for eber,
Dord habe merey upon us,
Christ habe merep upon us.
Lord habe merep upon us.
Our Father which art in heaven, &c.
And lead us not into temptation.
Answer.
Gut deliber us from ebil. Amen,
Minister.
(Ὁ Lord sabe Chp serbant.
Answer.
GAdich putteth his trust in Chee.
Minister.
Senv hin help from Thp holp place.
Answer.
And ebermore mightily defend him.
Minister.
Let the enemy habe none adbantage of Him.
Answer.
Nor the wicked approach to hurt Him.
Minister.
Ge unto him, 68 Lord, a strong toler.
Answer. -~
Srom the face of His enemp.
Minister.
Lord Hear our [1 B. of Edw. VI. “my’’] praper,
Answer.
And let our [1 B. of Edw. VI. “τὰν erp come unto Thee.
THE VISITATION OF THE SICK. 419
280 The minister. [1 B. of Edw. VI. “ Let us pray.”] CHAP.’
p<.
(9 Lord look Voton from Heaben, bebold, bisit and relieve
this Dhp serbant, look upon Him foith the eves of Thy mercy,
qibe Dim comfort and sure confidence tn Chee, defend him from
the Danger of the enemp, and keep Him in perpetual peace and
safety, through Gesus Christ our Lord. Amen.
Wear us almighty and most merciful God and Sabiour,
extend Thp accustomed goodness to this Thy serbant, which
is qriebed With sickness; bisit him, 65 Word, as Dhow didst
bisit Weter’s twife’s mother, and the captain’s serbant. Bo
bisit and restore to this sick person His former Health, ff it be
Thp will, or else gqibe Him grace so to take Thy bisitatione,
that after this painful life ended, he map dwell With Whee in
life eberlasting, Amen.
Then shall the minister exhort the sick person after this
form, or other like.
Dearly belober, know this, that Almighty Ghod is the Lord
of life and death, and ober all things to them pertaining, as
pouth, strength, health, age, Porcakness, and sickness. WéAhere-
fore, fohatsocber pour sickness is, knof pou certainly that it
ig Grod’s bisitation. And for δαί cause soeber this sickness
is sent unto pou, fobether it be to trp pour patience for the ex-
ample of other, and that pour faith map be found in the dap
of the Lord laudable, glorious, and Honourable, to the increase
of glory and endless felicity, or else it be sent unto pou to cor-
rect and amend in pou fobatsoeber doth offend the eves of pour
Heabenlp fFather : knot pou certainly, that tf pou trulp repent
pou of pour sing, and bear pour sickness patiently, trusting in
(ποὺ 5 mercy, for Wis dear Hon Fesus Christ’s sake, and
render unto Wim Humble thanks for Wis fatherly bisita-
tion, submitting pourself fhollp to ifs Mill, it shall turn to
pour profit, and help pou forfoard in the right Map that leadeth
unto eberlasting Iffe.
If the person visited be very sick, then the curate may
end his exhortation in this place.
Cake therefore in good Worth the chastisement of the Lord:
for f&ohom the Lord lobeth, We chastiseth : pea, as St. Paul
“118. of Edw. VI. “ correction.’’}
Ee2
4.20 THE ORDER FOR
CHAP, saith, We scourgeth ebery son fohich We receibeth. Tt pe
—— endure chastisement, He offereth Mimself unto pou, as unto
His ofon children. Ghat son ts he that the father chastiseth
not? Tf pe be not under correction, tobereot all true children
are partakers, then are pe bastards, and not children. Chere-
fore, seeing that {hen our carnal fathers do correct us, foe re-
berently obep them, shall foe not nofo much rather be obedient
to our spiritual fFather, and so libe? And thep for a fel vaps
do chastise us after their ofon pleasure: but He doth chastise
us for our profit, to the intent He map make us partakers of
Wis holiness. These Words, good brother, are Grod’s fords,
and foritten in Holy Scripture for our comfort and instruction,
that fe should patiently and with thanksatbing bear our
Heavenly father’s correction, fKohensoeber by any manner of
abbersity it shall please Wis gracious goodness to bisit us.
And there should be no greater comfort to Christian persons,
than to be made like unto Christ, by suffering patiently ad-
bersities, troubles, and sicknesses. jffor We Wimself went
not up to jop, but first (He suffered pain ; We entered not into
Wis glory before $e was crucified. Bo truly our wap to
eternal fop, is, to suffer here With Christ; and our Yoor to
enter into eternal Itfe, is gladly to die With Οὐ τίσει, that foe
map rise again from death, and dhoell Mith Wim tn eberlast-
ing life. “Not therefore taking pour sickness (fobich ts thus
profitable for pou) patiently, £ exhort pou in the name of God,
to remember the profession δέ pou made unto στοὰ tn pour 251
baptism. And forasmuch as after this life, there (5 account
to be giben unto the righteous Fudge, of Mhom all must be
judged (ἰοῦ respect of persons: FE require pou to examine
pourself, and pour state both tofard Ghod and man, 90 that
accusing and condemning pourself for pour ofen faults, pou
map find mercy at our heabenly fFather’s hand for Christ's
sake, and not be accused and condemned fin that fearful judg:
ment. Oherefore ἢ shall shortly rehearse the Articles of our
Faith, that pou map kno fohether pou do beliebe as a Chris-
tian man should, or πο.
(P) Then the minister shall. rehearse the Articles of the
Faith, saying thus,
Wost thou beliebe in God the ffather Almighty ?
THE VISITATION OF THE SICK. 421
And so forth as it is in Baptism. CHAP.
Then shall the minister examine (Q) whether he be in charity
with all the world: exhorting him to forgive from the
bottom of his heart all persons that have offended him ;
and if he have offended other, to ask them forgiveness:
and where he hath done injury or wrong to any man, that
he makes amends to the uttermost of his power: and if he
have not afore disposed his goods, let him then make his
will: (but men must be oft admonished that they set an order
for their temporal goods and lands when they be in health,)
and also declare his debts what he oweth, and what is
owing unto him, for discharging of his conscience, and quiet-
ness of his executors.
These words before rehearsed, may be said before the minister
begin his prayer, as he shall see cause.
(R) The minister may not forget nor omit to move the sick Omitted in
person (and that most earnestly) to liberality toward the °"°
poor.
(S) Here shall the sick person make a special confession,
if he feel his conscience troubled with any weighty mat-
ter. After which confession the minister shall absolve
him after this sort. [1 B. of Edw. VI. “and the same
form of absolution shall be used in all private con-
fessions.”’ |
Our Lord FYesus Christ, Hho hath left pofer to Wis
Church to absolbe all sinners Mich truly repent and beliebe
in Wim, of Wis qreat mercy foratbe thee thine offences, and
bp Wis authority committed to me, E absolbe thee from all
thy sins, in the name of the fFather, and of the Son, and of
the Holy Ghost. Amen.
And then the priest shall say the collect following.
Let us pray.
® most merciful God, which according to the multitude of
Thy mercies, vost so put alway the sins of those fbich trulp
repent, that Chou rememberest them no more; open Thine
epe of mercy upon this Thy serbant, foho most earnestly de-
sireth pardon and forgiveness. IRenewo fr Him, most loving
4.22 THE ORDER FOR
CHAP. Father, Mhatsoeber hath been decaped by the fraud and malice
΄͵ of the δεθίϊ, or by His ofon carnal will and fratlness ; preserbe
and continue this sick member in the unity of Chp Church ;
consider His contrition, accept Dis tears, assuage Dis pain, as
shall be seen to Whee most expedient for him. And foras-
much as be putteth bis full trust only tn Dhp merep, impute
not to him his former sins, but take Dim unto Why fabour,
through the merits of Thy most dearlp belobed Son FWesus
Christ. Amen.
Then the minister shall say this psalm.
In te Domine speravi.
In Chee, 65 Lord, habe Ἐ put mp trust. Ps. Ixxi.
Gilorp be to the fFather, and to the Son, &c.
As tt wag in the beginning, (5. now, &c.
Adding this, [1 B. of Edw. VI. “ adding this anthem.”
@® Sabiour of the World, sabe us, Mhich bo Thy cross and
precious blood hast redeemed us, help us foe beseech Chee
(9 Gov,
Then shall the minister say,
Che Almighty Lord, which fs a most strong tofer to all
them that put their trust tn Wim, to Mhom all things tn Hea-
ben, in earth, and under the earth, do bof and obep, be ποίῳ
and ebermore thy defence, and make thee knof and feel that
there is none other name under heaben giben to man, in fohom
and through fOhom thou mapest recetbe Health and salbation,
but onlp the name of our Lord Besus Christ. Amen.
[1 B. of Edw. VI.]
Thisrubric If the sick person desire to be (T) anointed, then shall the
iar id priest anoint him upon the forehead, or breast only,
Emcee making the sign of the cross, saying thus,
As with this visible oil thy body outwardly is anointed: so
our heavenly Father, Almighty God, grant of His infinite
goodness that thy soul inwardly may be anointed with the
Holy Ghost, who is the Spirit of all strength, comfort, relief,
and gladness. And vouchsafe for His great mercy (if it be
His blessed will) to restore unto thee thy bodily health and
strength to serve Him ; and send thee release of all thy pains,
282
THE VISITATION OF THE SICK. 423
troubles, and diseases, both in body and mind. And how- CHAP.
soever His goodness} (by His divine and unsearchable provi-
dence) shall dispose of thee, we His unworthy ministers and
servants humbly beseech the eternal Majesty to do with thee
according to the multitude of His innumerable mercies, and
to pardon thee all thy sins and offences committed by all
thy bodily senses, passions, and carnal affections; who also
vouchsafe mercifully to grant unto thee ghostly strength by
His Holy Spirit, to withstand and overcome all temptations
and assaults of thine adversary, that in no wise he prevail
against thee, but that thou mayest have perfect victory, and
triumph against the devil, sin, and death, through Christ our
Lord, who by His death hath overcome the prince of death,
and with the Father and the Holy Ghost evermore liveth
and reigneth, world without end. Amen.
Usque quo, Domine.
ow long Wilt Chou forget Editio Lat. Buceri.
me Lord, &e. Ps. xiii. ἣν pee tte αρρς di-
catur etiam hic psalmus, pro
Gilory be to the FS ather, &c. usitata, ante hee tempora,
Als it σα in the beginning, unctione, Usque quo Domine,
&e. &e.
283 (V) THE COMMUNION OF THE SICK.
Forasmuch as all mortal men be subject to many sudden
perils, diseases, and sicknesses, and ever uncertain what time
they shall dep art outof this life: therefore to the intent
they may be always in a readiness to die, whensoever it shall
please Almighty God to call them, the curates shall dili-
gently from time to time, but especially in the plague time,
exhort their parishioners to the oft receiving (in the church)
of the holy Communion of the body and blood of our Savi-
our Christ; which (if they do) they shall have no cause in
their sudden visitation to be unquiet for lack of the same.
But if the sick person be not able to come to the church,
and yet is desirous to receive the Communion in his house,
then he must give knowledge overnight, or else early in the
morning, to the curate, signifying also how many be ap-
pointed to communicate with him: [1 B. of Edw. VI. “And
if the same day there be a celebration of the holy Commu-
nion in the church, (W) then shall the priest reserve (at the
424, THE COMMUNION OF THE SICK.
CHAP. open Communion) so much of the Sacrament of the body
[ ] omitted
Bucer.
by
and blood as shall serve the sick person, and so many as
shall communicate with him (if there be any). And so soon
as conveniently he may, after the open Communion ended
in the church, shall go and minister the same, first to those
that are appointed to communicate with the sick, (if there be
any,) and last of all to the sick person himself. But before
the curate distribute the holy Communion, the appointed
general confession must be made in the name of the com-
municants, the curate adding the absolution, with the com-
fortable sentences. of Scripture following in the open Com-
munion, and after the Communion ended, the collect.
Almighty and eberlibing Chod, fe most heartily thank
Thee, &e.
“But if the day be not appointed for the open Commu-
nion in the church, then (upon convenient warning given)
the curate shall come and visit the sick person afore noon.” |
Common Prayer.
And having a convenient
place in the sick man’s house
where the curate may reve-
rently minister, and a good
number to receive the Com-
munion with the sick person,
with all things necessary for
the same, he shall there mi-
nister the holy Communion.
1 B. of Edw. VI.
And having a convenient
place in the sick man’s house,
(where he may reverently cele-
brate,) with all things neces-
sary for the same, and not
being otherwise letted with
the public service, or any other
just impediment: he shall there
celebrate the holy Communion,
after sich form and sort as
hereafter is appointed.
The celebration of the holy Communion for the sick.
O praise the Lord all ye nations: laud Him all ye people :
for His merciful kindness is confirmed towards us, and the
truth of the Lord endureth for ever.
Glory be to the Father, &c.
Lord have mercy upon us.
Christ have mercy upon us.
Lord have mercy upon us.
[without any more
repetition. |
,ν ΟΝ Pew .
THE COMMUNION OF THE SICK. 425
The priest. CHAP.
The Lord be with you. =
Answer.
And with thy spirit.
284 Common Prayer. The Collect. [1 B. of Edw. VI.
“ Let us pray.’ |
Almighty eberlibing God, maker of mankind, Mhich vost
correct those fohom Thou dost lobe, and chastisest eberp one
fohom Thou dost receibe, toe beseech Chee to habe mercp upon
this Thy serbant hisited Mith Thy Hand, and to grant that
he map take His sickness patiently, and recober his bodily
Health, if it be Thy gracious will, and fohensoeber His soul
shall depart from the bovdp, it map without spot be presented
unto Thee, through HYesus Christ our Lord. Amen.
The Epistle. Heb. xii.
HMp son, Despise not the correction of the Word, neither
faint thou δεῖ thou art rebuked of Wim, for Mhom the
Lord lobeth, him be correcteth, pea, and We scourgeth eberp
son fohom We recetbeth.
The Gospel. John v.
Verily, berily, 1 sap unto pou, he that heareth s¥p word,
and beliebeth on Wim that sent fe, hath eberlasting life,
and shall not come unto damnation, but he passeth from
death unto life.
[1 B. of Edw. VI. The Preface.
The Lord be with you.
Answer.
And with thy spirit.
Lift up your hearts &c. unto the end of the canon. |]
Common Prayer.
At the time of the distribution of the holy Sacrament,
the priest shall first receive the Communion himself, and
after minister to them that be appointed to communicate
with the sick, [1 B. of Edw. VI. “if there be any,” and then
to the sick person: and the sick person shall always desire
some either of his own house, or else of his neighbours, to
CHAP.
Editio Lat.
Buceri: sed
si sub ves-
peram aut
noctu su-
bito quis
in agone
positus
petit com-
munionem,
is docetur
a curato,
&e.
426 THE COMMUNION OF THE SICK.
receive the holy Communion with him, for that shall be to
him a singular great comfort, and of their part a great token
of charity.
And if there be more sick persons to be visited the same
day that the curate doth celebrate in any sick man’s house,
then shall the curate there reserve so much of the Sacrament
of the body and blood as shall serve the other sick persons,
and such as be appointed to communicate with them, (if
there be any,) and shall immediately carry it and minister it
unto them. |
But if any man (either by reason of extremity of sickness, or
for lack of warning in due time to the curate, or for lack
of company to receive with him, or by any other just im-
pediment) do not receive the Sacrament of Christ’s body
and blood, then the curate shall instruct him, that if he
do truly repent him of his sins, and stedfastly believe that
Jesus Christ hath suffered death upon the cross for him,
and shed His blood for his redemption, earnestly remem-
bering the benefits he hath thereby, and giving Him
hearty thanks therefore: he doth eat and drink the body
and blood of our Saviour Christ profitable to his soul’s
health, although he do not receive the Sacrament with his
mouth.
1 B. of Edw. VI.
When the sick person is
Common Prayer.
When the sick person is
visited, and receiveth the holy
Communion all at one time:
then the minister for more
expedition shall cut off the
form of the visitation at the
psalm, (In Thee, O Lord,
have I put my trust,) and go
straight to the Communion.
In the time of plague,
sweat, or such other like con-
tagious times of sicknesses or
diseases, when none of the
parish or neighbours can be
visited and receiveth the holy
Communion all at one time:
then the priest for more ex-
pedition shall use this order at
the visitation.
The Anthem.
Remember not Lord, &e.
Lord have mercy upon us.
Christ have mercy upon us.
Lord have mercy upon us.
Our Father which art in hea-
ven, &c.
And lead us not into temp-
tation.
285
eo
bla ty | Adee i ahd ~~.
THE COMMUNION OF THE SICK.
gotten to communicate with
the sick in their houses for
fear of the infection; upon
special request of the diseased,
the minister may alone com-
municate with him.
427
Answer.
But deliver us from evil.
Amen.
Let us pray.
O Lord look down from
heaven, &c.
With the first part of the
exhortation, and all other
things unto the psalm,
In Thee, O Lord, have I
put my trust, &c.
And if the sick person de-
sire to be anointed, then shall
the priest use the appointed
prayer without any psalm.
————
THE ORDER FOR THE BURIAL OF THE DEAD.
(X) The priest meeting the corpse at the church style,
shall say, or else the priest and clerks shall smg, and so
go either unto the church, or toward the grave.
CHAP.
(Y) am the resurrection and the ltfe, saith the Lord; He John 11.
that beliebeth in {#e, vea, though he foere dead, vet shall he
libe.
Die for eber.
Any Mhosoeber libeth, and beliebeth in Me, shall not
E know that mp Redeemer libeth, and that 1: shall rise out Job 19.
of the earth tn the last dap, and sball be cobered again with
mp skin, and shall see (ποὺ in mp flesh, pea, and 1 myself
shall behold Wim, not With other, but Mth these same eves.
χε brought nothing into this World, neither map foe carry 1 Tim. 6.
anpthing out of this οτυ, The Word gibeth, and the Lord
taketh away. ben as tt pleaseth the Word, so cometh things Job 1.
to pass: blessed be the name of the Lord.
When they come to the grave, while the corpse is made
ready to be laid into the earth, the priest shall say, or
the priest and clerks shall sing,
FMan that is born of a Homan, Hath but a short time to
lise, and is full of misery; be cometh up, and is cut doton [tke
428 THE ORDER FOR
CHAP. ἃ flofuer. We fleeth as it Mere a shadolv, and never continueth
*__ fn one stap. In the midst of life foe be in Death. Of whom
map foe seek for succour but of Thee, 69 Lord, Which for our
sins art fustly displeasey? Yet 69 Lord (ποὺ most holy, 69
Lord most mighty, @ holy and most merciful Sabtour,
δε θεν us not into the bitter pains of eternal death. Thou
Rnofeest Word the secrets of our Hearts, shut not up ΤΡ
merciful eves to our prapers, Wut spare us Lord most holp,
(Ὁ God most mighty, @ holy and merciful Sabiour, Chou
most Worthy Yudge eternal, suffer us not at our last Hour for
anp pains of death to fall from Chee.
Common Prayer. 1 B. of Edw. VI.
Then while the earth shall Then the priest casting earth
be cast upon the body, by «pon the corpse, shall say,
some standing by, the priest I commend thy soul to God
shall say, the Father Almighty, and thy
Forasmuch as it hath body to the ground, &c.
pleased Almighty God, of His great mercy, to take unto
Himself the soul of our dear brother here departed, we there-
fore commit his body to the ground, earth to earth, ashes to
ashes, dust to dust, (Z) in sure and certain hope of resur-
rection to eternal life, through our Lord Jesus Christ, who
shall change our vile body, that it may be like to His glorious
body, according to the mighty working, whereby He is able
to subdue all things to Himself.
Then shall be said, or sung,
I heard a boice from heaven, saying unto me, eArite, fFrom
Henceforth, blessed are the dead δίς) die in the Word: eben
so saith the Spirit, that they rest from their labours.
[1 B. of Edw. VI.
Let us pray.
We commend into Thy hands of mercy, most merciful
Father, the soul of this our brother departed, N. And his
body we commit to the earth, beseeching Thine infinite good-
ness to give us grace to live in thy fear and love, and to die
in Thy favour ; that when the judgment shall come which
Thou hast committed to Thy well-beloved Son, both this our
THE BURIAL OF THE DEAD. 4.29
brother and we may be found acceptable in Thy sight, and CHAP.
receive that blessing which Thy well-beloved Son shall then
pronounce to all that love and fear Thee, saying, Come ye
blessed children of My Father, receive the kingdom prepared
for you before the beginning of the world. Grant this,
merciful Father, for the honour of Jesus Christ our only
Saviour, Mediator, and Advocate. Amen.
This prayer shall also be added.
Almighty God, we give Thee hearty thanks for this Thy
servant, whom Thou hast delivered from the miseries of this
wretched world, from the body of death and all temptation :
and as we trust, hast brought his soul, which he committed
into Thy holy hands, into sure consolation and rest. Grant,
we beseech Thee, that at the day of judgment his soul, and
287 all the souls of the elect departed out of this life, may with
us, and we with them, fully receive Thy promises, and be
made perfect altogether, through the glorious resurrection of
Thy Son Jesus Christ our Lord.
These psalms, with other suffrages following, are to be said
in the church, either before or after the burial of the
corpse.
Dilexi quoniam.
I am well pleased that the Lord, &c. Ps. exvi. Note that
this Psalm
(ποῦν to the Sather, &e. ato eae
As it Mas in the beginning, &c. codon that
followeth.
Domine probasti.
O Lord Thou hast searched me out, &c. Ps. exxxix.
Glory be to the Father, &c.
As it was in the beginning, &c.
Lauda anima mea.
Praise the Lord, O my soul, &c. Ps, exlvi. by νον
Gilorp to the fFather, ἕο.
As it Mas tn the beainning, &c.]
Then shall follow this lesson, taken out of the fifteenth chap-
ter to the Corinthians, the first epistle.
Christ ts risen from the dead, and become the first-frutts of
them that slept. ffor bp a man came death, and bp a man
430 THE ORDER FOR
CHAP. came the resurrection of the dead. for as by Adam all vie,
— eben 90 bp Christ shall all be made alibe, but eberp man tn
His ofon order. Che first is Christ, then they that ave Christ's
at Wis coming. Then cometh the end, δεν We hath
Delivered up the kingdom to Ghod the ffather, Mhen We hath
put Yoon all rule, and all authority and power. For We
must reign till We habe put all Wis enemies under Wis feet.
The last enemp that shall be destroped, is death. for We
Hath put all things under Wis feet. Wut When We saith,
all things are put under Him, itis mantfest that We is excepted
fobhich of put all things under Wim. WAhen all things are
subdued unto Wim, then shall the Son also Wimself be
subject unto Wim that put all things under Wim, that Gov
map be all in all. Else δαί do they δίς) are baptized ober
the dead, ff the dead rise not at all? G@Abhn are they then
baptized ober them? pea, and δ» stand foe alway then in
jeopardy? 3480). our refotcing Mobhich 1 habe in Christ Gesu
our Lord, FE die daily. Dhat 1 habe fought With beasts at
Ephesus after the manner of men, δαὶ adbantageth it me, tf
the dead rise not again? Wet us eat and driwk, for to-morrolo
fue shall die. Ie not pe Veceibed, ebil Mords corrupt good
manners. Afoake trulp out of sleep, and sin not. ffor some
Habe not the knofoledge of Gov. 18 speak this to pour shame.
Gut some man ΟἿ sap, Wow arise the dead? AeAith δαί
body shall then come? Thou fool, that Which thou sofest,
is not quickened except it die. And fohat sofeest thou? thou
sofvest not that bodp that shall be, but bare corn, as of foheat
οὐ some other: but Grod gibeth it a body at Wis pleasure, to
eberp seed his on bop. All flesh is not one manner of
flesh: but there is one manner of flesh of men, another man-
ner of flesh of beasts, another of fishes, another of birds.
There are also celestial bodies, and there are bodies terrestrial.
Gut the glory of the celestial is one, and the glorp of the ter-
restrial is another. There is one manner of glory of the sun,
another glory of the moon, and another glorp of the stars.
For one star differeth from another in qlorp: so (5 the resur-
rection of the dead. It is sofon in corruption, it riseth again
in incorruption: fit is sofon in dishonour, it riseth again in
Honour: ft fs soln in foeakness, it riseth again in poker: it
ig sofon a natural bodp, it riseth again a spfititual bodp.
THE BURIAL OF THE DEAD. 431
Chere is a natural bodp, and there is a spiritual body: as ft CHAP.
is also foritten, Dhe first man Adam was made a libing
soul, and the last Adam Mas made a quickening spirit.
Wowbeit, that is not first Mhich ts spiritual, but that which
is natural, and then that Mbich ts spiritual. be first man
is of the earth earthy: the second man ts the Lord from hea-
ben, heavenly. As is the earthy, such are thep that be
earthy. And as is the heabenlp, such are they that are Hea-
θεῖ. And as he habe borne the image of the earthy, so
shall foe bear the image of the Heabenly. This sap I, brethren,
that flesh and blood cannot inherit the kingdom of Giod, neither
Doth corruption inherit incorruption. Behold, ἢ she pou a
2ssinpsterp. Geile shall not all sleep, but foe shall be changed
and that in a moment, in the thinkling of an ene, bp the last
trump. for the trump shall blow, and the dead shall rise
incorruptible, and foe shall be changed: for this corruptible
must put on incorruption, and this mortal must put on im-
mortality. @Abhen this corruptible hath put on incorruption,
and this mortal hath put on immortality, then shall be
brought to pass the saving that (9 foritten, Death is swallowed
up in bictorp: Death, θεῖο is thy sting? Hell, tobere is thy
hictorp? Dhe sting of death fs sin, and the strength of sin ts
the law: but thanks be unto God, Mohich hath qiben us bictorp
through our Lord Fesus Christ. Therefore, mp dear brethren,
be ve stedfast and unmobeadle, alfoans rich tn the foork of the
Lord, forasmuch as pe knofe holo that pour labour ts not in
bain in the Lord.
The lesson ended, the priest shall say,
Lord habe merep upon us.
Christ habe mercy upon us.
Lord Habe mercy upon us.
Dur ffather, &e. And lead us not, &.
Answer.
But veliber us from ebil. Amen.
[1 B. of Edw. VI.
Priest.
Enter not, O Lord, into judgment with Thy servant.
Answer.
For in Thy sight no living creature shall be justified.
432 THE ORDER FOR
ne Priest.
From the gates of hell.
Answer.
Deliver their souls, O Lord.
Priest.
I believe to see the goodness of the Lord.
Answer.
In the land of the living.
Priest.
O Lord, graciously hear my prayer.
Answer.
And let my cry come unto Thee.
Let us pray.
O Lord, with whom do live the spirits of them that be
dead, and in whom the souls of them that be elected, after
they be delivered from the burden of the flesh, be in joy and
felicity. Grant unto this Thy servant, that the sins which
he committed in this world be not imputed unto him, but
that he, escaping the gates of hell, and pains of eternal dark-
ness, may ever dwell in the region of light, with Abraham,
Isaac, and Jacob, in the place where is no weeping, sorrow,
nor heaviness, and when that dreadful day of the general re-
surrection shall come, make him to rise also with the just
and righteous, and receive this body again to glory, then
made pure and incorruptible ; set him on the right hand of
Thy Son Jesus Christ, among Thy holy and elect, that then
he may hear with them these most sweet and comfortable
words, Come to Me, ye blessed of My Father, possess the
kingdom which hath been prepared for you from the begin-
ning of the world. Grant this, we beseech Thee, O merci-
ful Father, through Jesus Christ our Mediator and Redeemer.
Amen. |
Minister. 290
Almighty Grov, with whom do libe the spirits of them that
Depart Hence in the Word, and in fohom the souls of them
that be elected, after they be delibered from the burden οἵ the
flesh, be in fop and felicity: ὡς gibe Whee hearty thanks, for
that it hath pleased Whee to deliver this J2. our brother out of
the miseries of this sinful toorld, beseeching Dhee that it map
Ὥ ‘aaa, ier | At
THE BURIAL OF THE DEAD. 433
please Ghee of Why gracious goodness, shortly to accomplish cuap.
the number of Thine elect, and to hasten Thy kingdom, that _*
foe foith this our brother, and all other departed in the true
faith of ΤῸ» holy Mame, map Habe our perfect consumma-
tion and bliss both fn bodp and soul, in Dhp eternal and
eberlasting glorp. Amen.
The Collect.
® merciful ὁποὺ, the Father of our Lord Fesus Christ, This col-
foho is the resurrection and the life, in fohom fohosoeber be- OE
liebeth, shall lise, though be die, and tohosoeber lipeth and be- mmen
liebeth in Wim, shall not die eternally; bo also taught us, oe
bp Wis holy Apostle Baul, not to be sorry as men Without 6 ὁ
hope, for them that sleep in Wim: foe meekly beseech Chee,
(9 ffather, to raise us from the death of sin, unto the life of
righteousness, that fohen foe shall depart this ltfe, oe map rest
in Wim, as our Hope is this our brother doth: and that at the
general resurrection in the last dan,
1 B. of Edw. VI.
Ge map be found accept- § Both we and this our bro-
able in ΤΌ staht, and receive
that blessing δίς) Chp well-
belobed Son shall then pro-
nounce to all that lobe and
fear Ghee, saying, Come pe
blessed childrenoffMp Father,
recetbe the kingdom prepared
for pou from the beginning of
the World: grant this, foe be-
seech Thee, 69 merciful 4}8-
ther, through Gesus Christ
our Mediator and Medeemer.
Amen,
ther departed, receiving again
our bodies, and rising again
in Thy most gracious favour,
may with all Thine elect
saints obtain eternal joy.
Grant this, O Lord God, by
the means of our Advocate
Jesus Christ: which with
Thee and the Holy Ghost,
liveth and reigneth one God
for ever. Amen.
1 B. of Edw. VI.
(BB) The celebration of the holy Communion when there
is a burial of the dead.
Like as the hart desireth the water-brooks, &c.
Ps, xh.
Glory be to the Father, &c.
As it was in the'beginning, &c.
L’ESTRANGE.
Ff
434: THE ORDER FOR THE BURIAL OF THE DEAD.
CHAP. The Collect.
O merciful God, &c., as in the last collect of the Common
Prayer. 7
The Epistle.
I would not brethren that you should be ignorant, &c.
1 Thess. iv.
The Gospel.
Jesus said unto His disciples and to the Jews, &c. John vi.
291 ANNOTATIONS
UPON
CHAPTER X.
(A) The matrimonial office very necessary. Marriage ought to be blessed CHAP.
by a minister. Our Saviour and the primitive fathers did it. Set forms x
anciently used. (B) Times prohibited for marriage, upon what law
founded. The Directory as guilty of popery therein as our Church.
(C) Marriage anciently celebrated ad ostium Ecclesia. (Ὁ) Mutual
consent of both parties necessary. Espousals, what. (E) The giving of
the woman ancient. (F) The excellency of the English mode in receiv-
ing the wife from the priest. (G) The right hand a symbol of fidelity.
(H) A ring, why given by the man. The ancient use of rings. (I) Why
the ring is laid upon the book. (K) Why the ring is put upon the
fourth finger; the usual reason rejected. (L) “With my body I thee
worship,” what meant by it. (M) The blessing ought to be by imposition
of hands. (N) Why the married couple to communicate. (O) The
visitation of the sick a necessary office. (P) A sound faith how neces-
sary. (Q) Charity very necessary to a dying man. (R) So also alms-
_ giving. (S) Absolution how commendable and comfortable. The
several kinds of absolution. (T) Extreme unction, why laid aside.
(V) Communion of the sick vindicated. Calvin for it. (W) Reservation
of the consecrated elements anciently very laudable. (X) The various
customs of bearing the corpse to church. Copiate, what. Why hymns
sung all along as the corpse was borne. (Y) The resurrection of our
bodies ought to be the chief of our meditations upon funeral occasions.
(Z) “In sure and certain hope,” &c., what meant by it: (AA) Prayer
for the dead in the Romish Church implieth not purgatory. The.mind
of the Breviary opened. Trentals, what. (BB) Communion at burials
ancient; why now laid aside. The original of oblations, doles at fune-
rals, and mortuaries.
A The solemnization of matrimony.| In all solemn leagues,
and federal pacts, even ethnic theology hath always interested
and engaged religion: upon this account, amongst them they
were no less solemnly firmed by oaths*, than by seals affixed ;
a Vid Smyrn. et Magnes. Fed. apud νης, τοὺς ἐμ Μαγνησίᾳ... . ᾿ Avaypad-
Seld. Marm. Arundel. [Seld. Opp.,tom. τωσαν καὶ τὴν ὁμολογίαν ἐν στήλαις
ji. p. 1462. Ὁρκιζέτωσαν δὲ τὸν ὅρκον τὸν ἑκάτεροι... Συμφραγισάσθωσαν δὲ τὰς
ἄνω γεγραμμένον, of μὲν ἐκ Μαγνησίας ὁμολογίας.
ἀποδειχθέντες Σμυρναίου᾽ οἱ δὲ ἐξ ΣΣμύρ-
Ff2
436 ANNOTATIONS UPON CHAPTER X. -
OH: AP. and were made between one king, and one commonwealth
-—— and another ; the counterparts were usually deposited in the
temples of their gods. What contract, what confederacy can
be imagined more noble, more sacrosanct, than that between
man and wife? Other leagues are the products of reason of
state, self, and earthly interest. That which constitutes this,
is a congenial disposition, and harmony of hearts: wherein
nature’s grand intention of specifical propagation is limited, 292
knit, and restrained to one, by an indissoluble tie of love.
But what can be said more in honour of it than this? that
though it be not a Sacrament in the most proper sense, it is
yet made by the Apostle the relative parallel of that μέγα
μυστήριον, “ great mystery,” Ephes. v. 32, and superlative
Sacrament of Christ’s union with His Church, If then this
ordinance be a league so supereminent; if all purposes of
high consequence are to be blessed by the word of God and
prayer; how can they answer it at the bar of reason, which
did proscribe from matrimony (the paramount of all earthly
concernments) divine invocation, and sacerdotal benediction ;
without which never was any initiation into that honourable
state thought duly performed? Upon this very account, the
place where it was celebrated amongst the Jews was styled
beth-hillulah, “the house of praise;” and amongst the |
heathen there were προτέλειαι εὐχαὶ, “ prayers preparatory to
marriage.” The very score it was upon which our Saviour
was bidden to the marriage in Cana, if Epiphanius?” deceives
us not: πῶς οὐκ ἔσται τίμιος ὁ γάμος, ὁπότε κέκληται ὁ Σωτὴρ
ἵνα εὐλογήσῃ γάμον ; ‘ how honourable is wedlock, when our
Saviour was invited to a marriage-feast to bless the married
couple?” And as He did really bless marriage διὰ τῆς
ἀποκυήσεως, “ with a fruitful womb,” as the same father con-
ceiveth ; so did He all nuptials to come, by honouring with
His presence, and shewing His first of miracles in Cana of
Galilee at a wedding-feast. This opinion of Epiphanius will be
the more passable, if it be considered, that blessing, being
one of the choicest ministerial acts, was always dispensed. by
the chief of ministers, or persons of the most eminent note
for sanctity. So Melchisedech, the priest of the most high
God, blessed Abraham, Gen. xiv. 19. Upon the same ac-
> Heres, 67.
ANNOTATIONS UPON CHAPTER X. 437
count the typified Melchisedech, Christ, was desired to bless CHAP.
little children, Matt. xix. 13, as the famous Grotius® sup- =
posed. And upon the same account, in the primitive times,
the bishop, and, if present, none but he, was to bless the
people in public assemblies: who, as he was for that very
cause principal in the administration of matrimonial bene-
diction, so was he also most concerned in the approbation,
πρέπει τοῖς γαμοῦσι Kal ταῖς γαμουμέναις, μετὰ γνώμης τοῦ
ἐπισκόπον τὴν ἕνωσιν ποιεῖσθαι, saith Ignatius‘, “it is fit that
the married couple betroth themselves with the advice of a
bishop.” So a virgin in Tertullian is said, petere maritum
ab episcopo, “to ask a husband of the bishop.” Indeed as
the condition of the times then was, it could not in pru-
dence be otherwise. The inconveniences of an unequal
yoke, or marrying of a Christian with an infidel, were in-
numerable ; the society and conversation could not be so
mutual between them ; the Christian woman could not keep
those correspondences which were of the interest of her reli-
gion; and possibly the secret meetings, which with much
ado were then contrived, might thereby be betrayed, or un-
happily discovered, to the ruin and destruction of the pro-
fessors of Christianity. .
Seeing then no avoidance, the solemnization of this ordi-
nance must be granted to have been performed by such a
consecration ; it is also next in order to be supposed, that in
this consecration set forms were used, considering withal
that they were assigned to undergraduate concernments ;
and considering that such forms are still extant some, and
others are presumable to have been so by collateral implica-
tion. Under the law, in the story of Ruth, two forms occur.
First, “The Lord grant thee rest in the house of thy hus-
band,” ch. i. 9, and iii. 1. Secondly, all the people and
elders said, “ The Lord make the woman that is come into
thine house, like Rachel and like Lea, which two did build
the house of Israel; and do thou worthily in Ephrata, and be
famous in Bethlehem, and let thy house be like the house of
Pharez, (whom Tamar bare unto Judah,) of the seed which
the Lord shall give thee of this young woman,” ch. iv. 11, 12.
The people and elders could not certainly conspire so exactly
© Annot. in loc. ἃ Epist. ad Polycarp. ; Tertull, de Monogam., cap. xi.
438 ANNOTATIONS UPON CHAPTER X. ~
CHAP.
τ in every syllable of this benediction, had it not been a known ~
and usual form amongst them. Under the Gospel, in the 293
primitive times I mean, told we are that such forms were,
though not what they were. In the council of Milevis®,
decreed it is, ut preces, vel orationes seu misse, que proba-
te fuerint in concilio, sive prefationes, sive commendationes,
sive manuum impositiones, ab omnibus celebrentur; “that
those forms of prayers or masses, be they prefaces, or offices
for interments, or of imposition of hands, which have been
allowed of by the council, shall be celebrated by all.”
Where imposition of hands must undoubtedly denote all
sacerdotal benediction; whether in ordaining of priests, or in
absolving of penitents, or in confirming of persons new bap-
tized, or in the solemnization of matrimony, or whatever else
was performed, that ceremony applied.
At the day appointed, &c.| The appointment of the day is B
left to the election of the persons to be married, provided it
be not from Advent Sunday until eight days after the Epi.
phany; from Septuagesima Sunday until eight days after
Easter; from Rogation Sunday until Trinity Sunday: these
times being prohibited. By what authority? Not by the
Common Prayer, not by the calendar, not by any homily,
not by any article, not by any canon of our Church since
the Reformation. And therefore if there be any popery, as
is pretended by Mr. Prynne, in this restraint, our reformed
Church is not to bear the blame. By what law then? By
a canon certainly, and of some general council of this nation;
for else all manuals‘, and Lindwood8, our famous canonist,
would not have agreed so punctually in all the days prefixed.
True it is this canon is not, to my reading, extant; but
before the Reformation it was undoubtedly. And this is
the reason why our prohibition exceeds that of the council of
Trent®, in the last clause, viz., from Rogation Sunday until
“ Can. 12. [Cone. Carth. iv. Can. 13.
Sponsus et sponsa, cum _ benedicendi
sunt a sacerdote, a parentibus suis vel
paranymphis offerantur. }
f (Selden, Uxor Hebraica, lib. ii.
cap. 30. |
6 (Const. Prov.: Quia ex. tit. de clan-
destina desponsatione. verb. solenniza-
tionem. que non debet fieri nisi post
banna canonice edita, et non potest
fieri a prima dominica Adventus us-
que ad octavas Epiphanize exclusive ;
et a dominica lxx. usque ad primam
dominicam post Pascha inclusive; et
a prima die Rogationum usque ad sep-
timam diem festi pentecostes inclu-
sive. |
h [Sessio 24. de Matrimonio, cap. x,
Ab Adventu Domini nostri Jesu Christi
usque in diem Epiphaniz, et a feria
ANNOTATIONS UPON CHAPTER X. 439
Trinity Sunday, that council being confirmed by Pius IV. CHAP.
far up into the state of reformation. But were not former =
canons all made null upon our Reformation? No, in the
statute 25 Hen. VIII. chap. 19, it is expressly provided,
“that such canons as were made before that act, which be
not contrariant, nor repugnant to the king’s prerogative, the
laws, statutes, and customs of the realm, should be still used
and executed, as they were before the making of the act’.”
Now of these canons, this I take it was one; but whereas it
is charged with popery, I confess I apprehend not where
that popery is resident. Is it as the restraint relates to
times of solemn humiliation? Then the fathers of the
council of Laodicea, a council to which popery is post-dated
above three hundred years, stands guilty of popery as well
as we, for that council interdicted marriages for the whole
time of Lent, as hath been shewed before*. Nay more, the
Directory itself is guilty of popery too, for this excepts from
this ordinance days of public humiliation. Is it as it relates
to festivals? Mr. Prynne indeed saith!, “ marriage is a festi-
val and joyful thing, and so most seasonable and suitable for
festival and joyful times and seasons.” But the Directory
says nay, and therefore interdicts the celebration of it upon
all holy-days of the year, in these words; “‘ And we advise
that marriage be not solemnized on the Lord’s day ;”’ and
the Lord’s day is the only festival enjoimed by that Direc-
tory. The result of all is this, that the assembly of divines
are, in Mr. Prynne’s judgment, as guilty of popery in these
particulars as Dr. Cozens.
c Shall come into the body of the church, &c.| The former
mode was this; the couple who were to enter that holy state
were placed at the church door, where the priest did both
join their hands, and despatch the greatest part of the matri-
monial office. There, by the ancient law of this land, the
husband, or his parents, were to endow the woman, his
intended wife, with the portion of land precontracted for,
quarta cinerum usque in octavam Pas- 1 & 2 Philip and Mary, cap. viii., and
chatis inclusive, antiquas solemnium revived by Eliz., c. i. § 6.]
nuptiarum prohibitiones diligenter ab Kk [See p. 206. ]
omnibus observari Sancta Synodus ! Mr. Cozen’s Cozening Devotions,
precipit. ] [p. 87. London, 1628.]
i This act was repealed by the
440 ANNOTATIONS UPON CHAPTER X.
cHaAP. provided it exceeded not a third of his estate, which was
Χ. therefore called, dos ad ostium ecclesia, “dower assigned at
the church door.” And though this usage was laid aside
long before the Reformation, yet did the rubric relating to 294
it remain long after in some churches of this kingdom; for
in the manual after the usage of York™, after these words,
“with this ring I wed thee, and with this gold and silver I
honour thee, and with this gift I honour thee ;” presently is
subjoined, “the priest shall ask the dowry of the woman.”
But this custom expiring so long ago, our Reformers dis-
creetly ordered this whole office to be performed within the
church, where the fuller congregation might afford more
numerous witnesses of the fact.
Wilt thou have this woman, &c.| This, with its parallel D
place, admits of a two-fold construction. First, it is an en-
quiry into the voluntary and unconstrained consent of both
parties, for ὁσάκις γάμος évvopos γίνεται, ἀναγκαία ἐστὶ καὶ ἡ
συναΐνεσις τῶν μελλόντων συζευγθῆναι, κἂν ὑπεξούσιοι ὦσι,
κἂν αὐτεξούσιοιν, ““ whensoever marriage is performed as it
ought to be, of necessity the consent of the parties to be |
joined must be had, be they free, or under the power of |
others.” So Rebecca’s mother and brother demanded her ;
consent, Gen. xxiv. 58. Secondly, it is a pattern of the
ancient form of espousals, which regularly did antecede the
nuptials. After these espousals the woman, in some places, F
presently cohabited with the man, as did Rebecca, but con-
tinued untouched until the marriage day. Sponsalia®,
-“espousals,” they were called; a spondendo, “from promis-
ing ;” nam moris fuit veteribus stipulari et spondere sibi
uxores futuras, “for it was the manner anciently for men to
stipulate and contract a promise of the wives they were to
marry.” So also the canonists ; Ρ μνηστεία, ἐπαγγελία τῶν
μελλόντων γάμων, “espousals are the promises of future
marriages.” And though these espousals were but promises,
beig made in the future tense, “I will take,” yet did they
anciently so far oblige, as neither part could, the consent of
Ὁ [Selden, Uxor Heb,, lib. ii. 6. 27. ] ° Digest., tom. i. lib. 23. tit. i. de
" Balsam. in Basil. ad Amphiloch. Sponsal., lib. ii.
[Can. 22.] P Balsam. in Synod. 6. [ Can. 97.]
ANNOTATIONS UPON CHAPTER X. 441
the other obligee not first obtained, recede from that promise CHAP.
without the undergoing a severe penalty.
E Who giveth this woman, &c.| This custom of giving the
woman to the man hath been universal, always done by the
father, or, in want of him, by the next of kin, or some other
friend who representeth the father’s person. Whence is that
constant form of speech, so frequent in Holy Scripture, of
parents giving their daughters in marriage. So Hermione?
answered Orestes, νυμφευμάτων μέν τῶν ἐμῶν πατὴρ ἐμὸς
Μερίμναν ἕξει, κοὐκ ἐμὸν κρίνειν ταδὲ, “of my nuptials my
father hath the sole governance, of such things I take no
—eognizance.” So St. Paul is very express; “ He that giveth
his daughter in marriage doth well,’ 1 Cor. vi. 38. This
was done upon three considerations especially; first, as a
recognition of parental authority in their disposal. Secondly,
as a submission of that weaker sex to the direction and
guidance of the stronger. Lastly, as an argument of maiden
modesty, for, non est virginalis pudoris eligere maritum’, “it
sorteth not with the bashfulness of a virgin to choose her
husband.”
F The minister receiving the woman, &c.| The admirable both
wisdom and piety of our Church! What I said but now of
the fathers giving the woman to the man, dictum nollem, “I
must now recant ;” to speak properly, the woman, according
to this rule of our Church, is not given by man to man, but
by man to God, that is, to His minister, who is deputed by
Him to receive her; and by the same minister God bestow-
eth her upon the man; so that to the demand, “ Who giveth
this woman to be married to this man?” the answer is ready,
“God.” The same God who gave Eve to Adam in paradise ;
He who was the first νυμφαγωγὸς, who led the first bride,
doth by this order of our Church lead all who are conform-
able to it, yea, who will conform to the primitive institution.
And as is the practice, so is the reason the same, viz., to
instruct us to a sursum corda, to lift up our both hearts and
eyes thither, “whence every good and perfect gift proceed-
eth,” especially this noble donative, “a good wife,’ which,
Solomon saith, “is from the Lord.”
4 Euripid. in Androm. r Ambrose de Abrahamo, lib, i. c. 9.
442 ANNOTATIONS UPON CHAPTER X.
CHAP. By the right hand.| The right hand, saith Servius’, was i
__*:__ dedicated by Numa Pompilius to faith; en dextra fidesque’,
“here is my right hand, and with that my faith;” so the
poet: the orator alike"; dewxtre fidei testes esse solebant ;
“right hands were wont to be the great evidences of fidelity.”
The man shall give unto the woman a ring.| The giving of Ἢ
the ring may seem here to be misplaced, for anciently it did
rather belong to the contract than to the perficient and
ultimate act of marriage; for the old mode of espousals, as
of all other contracts,*was by subarrhation, or giving of
earnest betwixt the parties contracting, by which considera-
tion and assumpsit, each party was obliged to all the particu-
lars of the bargain ; this arrha, or pledge, in sponsal leagues,
was from the man to the woman aring. This is evident by
what is cited out of Hostiensis*; annulo suo subarravit me
dominus meus; “my husband, when he espoused me, be-
trothed himself to me by this ring.””? Conformably Tertul- |
han’; aurum nullum norat preter unico digito, quem sponsus
oppignorasset pronubo annulo ; “in those days no woman was
acquainted with more gold than what she wore upon one
finger in a ring, wherewith her husband plighted his troth to
her when he espoused her.” Now though according to the
ancient manner the ring were more proper at the espousals, |
yet considering that the espousals and marriages are united
in the office of our Church, and made as one continued act, _
the ring is pertinently enough disposed here.
- But here incidentally two questions encounter me, neither
of which I may decline. First, why is not the subarrhation,
the giving of earnest, reciprocal and mutual? Why doth I
not the woman give somewhat to the man by way of apri- :
δοσις and exchange, as he the ring to her? ΤῸ which
Mr. Selden” lends me this answer: that this is a relic of
that very ancient custom whereby the man was wont to buy
the woman, laying down as the price of her a certain piece
of money, which piece of money might be supplied by any
other thing equivalent to it; and therefore when the use of
the rmg was introduced, solemn enquiry was made whether
8. Not. in Virg. Amn. iii. 607. Matrim. § quot sunt species.
t Virgil. Ain. iv. 597. y Apologet., c. 6.
4 Cie. Philip. xi. * Uxor. Hebr., lib. ii. c. 14.
* Hostiens. in sum, de Spons. et
ANNOTATIONS UPON CHAPTER X. 443
or not it did answer the value of that money, without which CHAP.
the marriage proceeded not. Though this answer may seem Ἔ
to some very retrograde and far fetched, yet may it pass for
default of a better. Secondly, it is enquired, why a ring
rather than any other thing is given in marriage? The
general account which ritualists render us, is to signify the
continuity of affection, and that true love hath no termina-
tion: but Clemens Alexandrinus® assigneth another reason far
more probable; εἰς τὸ ἀποσημαίνεσθαι τὰ οἴκοι φυλακῆς ἄξια,
διὰ τὴν ἐπιμέλιαν τῆς οἰκουρίας ; “to seal up within doors
such things as being more precious required strict custody,
the woman having the chief charge of household affairs.”
Whereby it not only appeareth that anciently these rings
were, as well as others, formed with impressions, but that
they served as instead of keys; which probably might be the
reason why Solon” enacted by law, δακτυλιογλύφῳ μὴ ἐξεῖναι
σφραγῖδα φυλάττειν τοῦ πραθέντος δακτυλίου, “that an en-
graver should not keep by him the impression of any seal-
ring he sold;” because, I conceive, else he might cut another
by it, to the prejudice of the first buyer.
Ι Laying the same upon the book.| The judgment of learned
Bucer® is much in favour of this order : admodum commodus
hic ritus esse videtur, quod annulus, et cetera dona, quibus
sponsus sponsam ornare vult, prius in librum sacrorum depo-
nuntur, et a ministro sponso rursus traduntur tribuenda ab eo
sponse ; significans, oportere nos nostra omnia priusquam illis
utamur offerre Deo, cujus sunt, et consecrare, et illa tanqguam
ex ipsius manu accipere ad illius gloriam usurpanda: ‘this is
a very becoming rite, that the ring and other gifts” (for his
censure was upon the first liturgy) “ wherewith the husband
intends to adorn his bride, are first laid upon the book, then
delivered back by the minister to the man, to be bestowed
296 upon the woman, intimating that it is our duty to offer up
all is ours to God, as to the true proprietary, before we use
them ourselves, and to receive them as from His hand, to be
employed towards His glory.”
K Shall put it upon the fourth finger of the woman’s left hand.]
Why election is made of this hand, the left, and of this finger
of that hand, the fourth, rather than any other, the rubric of
* Pedagog., lib. iii. cap. 11. » Laert. in vit. Solon. “ Censur., p. 488.
44.4, ANNOTATIONS UPON CHAPTER X.
CHAP. the sponsal order in the Romish Church (and ritualists from
thence) assigneth this reason, quia in illo digito est quedam
vena procedens usque ad cor, “because from that finger there
is a vein which leadeth to the heart.” But seeing that Church
hath not yet pretended to an infallibility in anatomy, as well
as in faith, we may be the bolder to question the truth of
this assertion, and the rather, because the learned and most
ingenious enquirer into vulgar errors hath evidently demon-
strated the vanity of this fiction, and that in truth no one
finger hath any vein differing, in either number or origina-
tion, from another. And that Macrobius’s¢ opinion is most
probable, viz., that it was disposed there upon principle of
frugality, the better to preserve it from attrition or wearing ;
to which I may add, to secure it also from slipping off, τες
guarded on every side with others.
With my body I thee worship.| A great question it is what L
may be the true import of these words, and what expedient
will be found to free them from the terrible idolatry imputed
to them by people who worship nothing more than the idols
of their own imaginations. The best way to interpret them,
in my slender judgment, is to consider that the languages
and phrases of elder times differed from this of ours so vastly,
as innumerable words have quite lost their native and pri-
mary significations, and require new dictionaries, or new
intellectuals, to understand them. In certain prayers at the
end of King Henry the Eighth’s Primer, (from whence those
at the end of our psalter are extracted,) amongst other very
odd expressions, take this for one, “my five wits” (i. 6. senses)
‘have I foully mis-spent'”’? How innocent was in those days
the word knave; which later times have animated with a
mind so various from the former, as to apply it now to such
as the early translation of the Bible hath done would look
like an odious blasphemy. Thousands of instances might
be produced, as, the Ballad of Ballads’, for the Canticles;
4 [Sir Thomas Brown. Enquiries,
book iv. chap. 4. ]
© (Saturnal., lib. vii. Electus ipsa
leva manu digitus minimo proximus,
quasi aptior ceteris, cui commendare-
tur annuli pretiositas : qui ab utroque
clauditur et minus officii gerit.]
f [My fyue wyttes have I foulye
misused and spent, in heryng, seying,
smellyng, tasting and also felyng,
whych thou hast geuen me to use unto
thi honour and glorye, and also to the
edification and profyte of my neigh-
boure. General confession of sinnes
unto God, Ed. 1546. ]
& [The Ballet of Balettes of Salo-
ANNOTATIONS UPON CHAPTER X. 445
“they have thrils and stink not,” &c., would the emolument CHAP.
pay the freight. The inference from all this is, that seeing .
words are not now in the mind they were, this of “‘ worship”
must not be bound to abide what sense our curious and
subtile ones shall award it; if therefore, as we use it now, it
denoteth an address of special honour, either divine or civil,
to that wherein we acknowledge an excellency above us, it
doth not therefore follow that the first contrivers of this form
so meant it. I rather think they aimed at nothing, either more
or less, but that of the Apostle’s, 1 Cor. vii. 4, “the husband
had not power over his own body, but the wife ;”’ which is as
much as to say, that he resigneth up all the power and juris-
diction he hath over his own body to his wife, so as it shall
be entirely at her devotion; and this I conceive is evident
by the syntax and frame of this grant, or deed of gift, whose
design being to impart and communicate to the wife those
great proprieties of his person and estate, (all that social
league can decently desire,) the investiture is made in such
formal words as may best specify and denote what he intends
to pass: to this end, when he saith, with his body he doth
her worship, that is, bow to her, he thereby signifieth the
submitting and yielding of it up to her alone dispose: and
when he saith he doth endow her with all his worldly
goods, he thereby instateth her in an usufructuary right in
his worldly fortune, that is, such a right as (the man indem-
nified) provideth her of alimony, and all accommodations
suitable to her degree. As for the words “this gold and
silver I give thee,” in all likelihood they were left out be-
cause some men had none to give®. Which omission not-
297 withstanding, the ancient custom is almost generally ob-
served in the northern parts of this kingdom to this day.
M And the minister shall add this blessing.| This blessing
should regularly be pronounced, the rite of imposition of
hands applied, so was the ancient mode. Clemens Alexan-
drinus, reproving such women as wore false hair, demands,
τίνι ὁ πρεσβύτερος ἐπιτίθησι χεῖρα; τίνα εὐλογήσει; οὐ τὴν
γυναῖκα τὴν κεκοσμημένην ἀλλὰ τὰς ἀλλοτρίας τρίχας" ; “ upon
mon, called in Latyne Canticum Canti- » [Bp. Cosin’s Notes on the Com.
corum: Holy Bible, by Thomas Mat- Prayer.
thewe, 1537. | i Pedagog., lib. iii.
4.16 ANNOTATIONS UPON CHAPTER X.
CHAP. whom shall the presbyter in that case lay his hands? Whom
— shall he bless? not the woman in the peruke, but another’s
head of hair.”
Must receive the Communion.| And reason good, if the N
solemnity be, as it ought to be, a love-feast.. Such was the
primitive custom, appeareth by Tertullian", unde sufficiam ad
enarrandam felicitatem ejus matrimonii, quod conciliat Eccle-
sia, et confirmat oblatio ? * how shall I be able to declare the
happiness of that marriage, whose knot the Church doth tie,
and the blessed Eucharist doth confirm?’ Whence the
order of marriage benediction, whereof the Communion bare
its part, is called in Novella Leonis 112, συναρμοστικὴ
τελετὴ", “the connubial initiation.” In order to this Com-
munion I conceive it is that the office is restrained to the
forenoon, which in ancient times was performed in the even-
ing, for which service, lights and torches were part of the
solemnity, as learned Grotius™ hath noted. Confess I do,
that between the customary excess of riot and licentious dis-
soluteness, frequently attending nuptial solemnities, and
this most dreadful mystery, there seems to be ampar congres-
sus, “a misbecoming greeting,” that they are of very dif-
ferent complexions, and suit not well together. Yet why
should the Church in her most solemn and decent establish-
ment, give place to, or be justled out by accessary abuses ?
Why not rather the abuses themselves reformed, so far as
they stand separate from the rules of sobriety and religion ?
Such I am certain was the discipline of the ancient fathers.
Οὐ δεῖ χριστιανοὺς εἰς γάμους ἀπερχομένους βαλλίζειν ἤ
ὀρχεῖσθαι, ἀλλὰ σεμνῶς δειπνεῖν, ἢ ἀριστᾶν, ὡς πρέπει χρι-
στιανοῖς" : “it is not fit that Christians at weddings should
use balls and dancing, but to dine or sup temperately as be-
cometh Christians.”
The order for the visitation of the sick.| The methods ando
essentials of this order are derived from St. James, who
directeth that, in case of sickness, the presbyters should be
sent for: the intention of our Church is that they should
come, both sent for, and unsent for, and so was Polycarpus’s®
* Tertull. ad Uxor., lib. ii. cap. 9. 2 Concil. Laodic., can. 53,
* Apud Casaub., p. 551. ° Epist. ad Philip.
m In Matt. xxv.
ANNOTATIONS UPON CHAPTER X. 44.7
order, οἱ πρεσβύτεροι ἐπισκεπτόμενοι πάντας ἀθενεῖς, “let CHAP.
the presbyters visit all such persons.” A duty of all most =
necessary at that time, when both body and soul cry aloud for
help, and present help too, or both must perish everlastingly.
The minister must help to ransack all the sluts’ corners of his
patient’s soul, to search narrowly into all his sins, which, un-
repented of, defile and pollute that consecrated temple of the
Holy Ghost ; help him he must by making spiritual applica-
tion of exhortation, reproof, consolation, congruous with, and
suitable to, his particular necessities: and no time fitter for
those applications than this, when the carnal lusts, and un-
ruly passions, languishing with the body, they have all ad-
vantages for operation upon the soul.
P Then the minister shall rehearse the articles of his faith.| It
is an excellent saying of St. Augustine?, male vivitur, si de
Deo non bene creditur ; “ we live ill” (yea and die so too) “if
of God we believe amiss.” Against male-fidians, as well as
against nulli-fidians, and soli-fidians, heaven’s gates are cer-
tainly kept close barred. A most sad speculation it is to cast
a reflex upon many myriads of men, in their exterior morals
very splendid, which pass away into eternity, and miscarry
for default of a true belief in the main fundamentals of their
salvation.
Q Whether he be in charity.| There is not any duty more
298 enforced in the Gospel than that of brotherly reconciliation ;
Christ’s aphorism enforceth it: “If you forgive not men
their trespasses, no more will your heavenly Father forgive
you your trespasses.” Where mercy and forgiveness are made
the condition annexed to God’s pardoning our sins. Again,
Christ, whose followers we must be, His practice enforceth it:
“ Father, forgive them,” Luke xxiii. 34. So He to His very
persecutors, and so Stephen, “ Lord, lay not this sin to their
charge,” Acts vii. 60; what were His last and dying words
should properly be ours. . Lastly, the parable of that servus
nequam, that unjust and implacable servant, enforceth it ;
his doom it was, and will certainly be ours, to be delivered to
the tormentors, the devil and his angels, unless we totally
and cordially forgive all that have wronged us.
R The minister may not forget, &c.| Charity stands upon
Ρ [De Civitate Dei, lib. v. cap. 10.] |
448 ANNOTATIONS UPON CHAPTER X.
CHAP. two legs, forgiving, and giving: the Church having endea-
x voured by her minister to raise the first part of this grace in :
the sick persons, comes now to the second, “ shewing mercy |
and compassion to the poor.” This is called doing good, and .
they in whom this grace hath abounded, are said to be “ rich |
in good works,” 1 Tim. vi. 18. And the better to excite
worldlings to it, it is called, “laying up in store.” If then
our deeds of charity to the poor, are our good works, and
good works are our only moveables, which shall follow us to
another world, no time more seasonable for them than sick-
ness, when we are packing up to be gone.
Confession and absolution.| Here the Church approveth of, s
though she doth not command, auricular confession. Many
times poor souls lie labouring under the pangs of a horrid
reflex upon the number or greatness of their sins, and the
dreadful wrath of God deservedly expected for them. In this
case, no remedy comparable to an humble and sincere con-
fession at large, common to all, and sometimes restrained to
some one particular predominant sin, of whose pressure he
finds the greatest weight : upon which confession, mixed with
a vehement and earnest plying the throne of God for mercy,
it becomes the minister instantly to interpose, to lay before
him the inexhaustible treasure of God’s infinite mercies, to
assure him of his interest therein, and, upon the hypothesis of
his contrition to be serious and unfeigned, to give him abso-
lution. Not that at the moment of such absolution, and not
before, the sinner’s pardon is sealed in heaven, which is done
at the very first minute of his repentance, if to the great
critic of hearts, as He calls Himself, the all-seeing God, it
appeareth cordial: but that that pardon be evidenced to
him, and manifested by unspeakable comforts, usually flowing
into a disconsolate soul upon the pronouncing of such abso-
lution, God thereby countenancing and giving reputation
both to His word and ministry. But there being two abso-
lutions mentioned in the former offices, one at morning
prayer, and the other in the Communion service, it may be
demanded, why only this is in the first person, “I absolve
thee?” The answer is, there are three opinions concerning
absolution. The first, entertained by a few, conceive it op-
tative, precarious, or by petition only, as praying for the
ANNOTATIONS UPON CHAPTER X, 449
pardon of the sins of the penitent. The second think it CHAP.
declaratory only, that is, pronouncing the penitent absolved,
by applying God’s promises to the signs of his contrition.
Lastly, some contend that it is authoritative, as deriving
power and commission from God, not to declare the party
absolved, but for the priest to do it in words denoting the
first person. All these three opinions our Church seemeth
in part to favour; the first under these words, “ Almighty
God have mercy on you, pardon, and deliver you,” &c. (Ab-
solution for the Communion.) The second, under these
words, “ Hath given charge and command to His ministers,
to declare and pronounce to His people, being penitent, the
absolution and remission of their sins.’ The last by these
words, “1 absolve thee.’ Which authoritative absolution is
299 rather proper here, because, where the priest absolves in his
own person, his absolution is not fitly applicable to any, but
such as have given him evident tokens of hearty sorrow for
their sins, such as divine chastisement usually causeth: ex-
tendible it is not to whole congregations (as in the former
instances) where the confession is too general to be conceived
in all real: and a confession at large can at most pretend but
to an absolution at large, effectual only to such as truly and
sincerely repent.
T If the sick person desire to be anointed.| Constat hunc ritum
mec vetustum esse, nec ullo precepto Dei, vel laudato sancto-
rum exemplo commendatum, saith Bucer®: “it is clear this
rite is neither ancient, nor commended to the Church’s
practice by any, either precept of God, or example of the
primitive fathers.” Most true, confessed it is, as to matter
of fact Apostolical, those holy men ἤλειφον ἐλαίῳ πολλοὺς
ἀῤῥώστους, “anointed many infirm persons,” Mark vi. 18.
So also, as to matter of precept, that St. James appointed the
elders “to anoint the sick person,” but both the one and the
other was in order to a miraculous operation in the cure of
the diseased, and therefore not practicable in. these times,
which pretend to no such gifts. Nor was it interpreted then
to be a rite so necessary, but that the miracle of healing
could proceed otherways, and without it, as may be instanced
in several cures mentioned in the Acts, And for times suc-
2 Censur., p. 489.
L’ ESTRANGE, Gg
CHAP.
X.
450 ANNOTATIONS UPON CHAPTER X.
ceeding the Apostles, no one example occurreth in any genu-
ine father of any so cured, but only of Severus the emperor,
by Proculus the toparch, related by Tertullian’. And were
that command of St. James obligatory to succeeding ages,
yet can it no ways authorize the unction of the Church of
Rome, which is designed for other ends, viz., to be a viaticum
in the moment of expiration.
The communion of the sick.| The administration of this v
Sacrament to Christians, in extremis, and their fatal farewell,
was reputed by the primitive fathers so necessary a dispensa-
ἦν tion, as they indulged it even to such as were excommuni-
cated by the censures of the Church, and were not, no, not
in case they recovered, admitted to communicate until their
full time was elapsed. So the first council of Nice decreed’ ;
περὶ τῶν ἐξοδεύοντων, ὁ παλαιὸς καὶ κανονικὸς νόμος φυλαχθή-
>
ceTat, ὥστε εἴ τις ἐξοδεύοι, τελευταίου καὶ ἀναγκαιοτάτου
“épodiov μὴ ἀποστερεῖσθαι : “concerning lapsed persons and
penitents passing out of the world, let the ancient and
canonical rule be observed, that if any be in that extremity,
let him by no means be deprived of his last most necessary
viaticum and provision for a better world.” As to this office
of our Church, scripta est ad divinarum Scripturarum regulam
guam convenientissime, saith Bucert, “it is framed most
agreeable to the rule of holy Scripture.” The Argentine or
Strasburgh exiles had in their liturgy an office entitled, De
Eucharistia ministranda egrotis, “Of administering the Eu-
charist to sick persons.” Yea, Calvin" himself pleads much
for it: cur cenam egrotis non arbitror negandam esse multe
et graves cause me impellunt: “many and weighty causes
move me to think the Communion should not be denied to
sick persons.” ‘True it is he tells Olivian, scis in hac Eccle-
sia alium esse morem, “our usage here, at Geneva, is other-
wise ;” but then adds withaly, fero, guia non est utile conten-
dere, “1 endure it because I know not how to help it.” So
ΟΣ Ad Scapulam. [Et quanti honesti aliquando curaverat, requisivit, et in
viri aut a deemoniis aut a valetudinibus palatio suo habuit usque ad mortem
remediati sunt. Ipse etiam Severus, ejus. |
pater Antonini, Christianorum memor § Can. 13.
fuit. N am et Proculum Christianum, t Censur., p. 489.
qui Torpacion cognominabatur, Euho- ἃ Epist. ceclxi. p. 329.
deze procuratorem, qui eum per oleum Y Epist. ecclxiii. p. 331.
ANNOTATIONS UPON CHAPTER X. 451
that Geneva herself, by Calvin’s confession, was not so well CHAP.
ordered in all things as he wished. =
Ww Then shall the priest reserve.| Though circumstances of
time, place, persons, and the like, add no real grandeur to
the things themselves to which they relate, yet considering
the potent influence they have in operating upon human
affections, they have so much weight as the things them-
selves, for a great part of the honour and respect is deferred
to them, stand obliged to the rites wherewith they are cere-
moniated: whence it is, that in all religious transactions,
they make the deepest impressions upon our souls, which are
invested with greatest solemnity. Upon this account the pri-
300 mitive fathers, though passionately indulgent towards, and
tender of their sick brethren, in granting them their spiritual
viaticum ; yet always took a care that the elements should
be consecrated in the church*. And, indeed, if consecration
be of any import, if with God it prevaileth any thing effec-
tual towards the making those elements the body and blood
of Christ, if in us it createth any greater reverence to those
dreadful mysteries, then certainly that consecration must
needs excel all others which is made in the full congregation,
ὅπου πατερῶν πλῆθος τοσοῦτον, ὅπου βοὴ πρὸς τὸν θεὸν ὁμο-
θυμαδὸν ἀναπέμπεταιν", “where there is such a concourse of
reverend saints, plying the throne of grace so ardently, and
so unanimously for a blessing upon those elements.” This
rubric therefore being so consonant to antiquity, and passing
the censure of Bucer without the least reproof, had a fair
plea for its continuation, had not the Eucharist so reserved
been abused by superstitious carrying it about in solemn
procession; and the habitual adoration frequented in the
Romish practice, moved our reformers to expunge it. This
notwithstanding, I observe in a Latin translation of our
liturgy, anno 2 Elizabeth, this rubric exactly set down ac-
cording to the first liturgy of Edw. VI., enjoining the
minister to reserve tantum quantum sufficit egroto, “ sufficient
for the sick person.” The wonder is not great, if considera-
tion be had of the primary relatives of that translation. This
is clearly exhibited in the proclamation prefixed to it, (for it
was set forth by supreme authority ;) constituimus per presen-
* [See this disputed, Bingham’s Antiq., b. xv. ὁ. 4, 8.10.1} ¥ Chrysost.
Gg2
452 ANNOTATIONS UPON CHAPTER X._
CHAP. tes, licitum esse et permissum nostra authoritate et privilegio
regali, tam decano et sodalitio Ecclesie Christi, in Academia
nostra Oxonie, quam presidibus, custodibus, rectoribus, magis-
tris et sodalitatibus omnium et singulorum collegiorum Canta-
brigie, Oxonie, Wintonie et Etonie, hoc modo precandi Latine
uti publice in ecclesiis et sacellis suis: “we ordain by these
presents, that it shall be lawful, and permitted by our autho-
rity and princely privilege, as well for the dean and chapter
of Christ Church, in our university of Oxford, as for the
presidents, wardens, governors, master and fellows of all and
singular the colleges of Cambridge, Oxford, Winchester, and
Eton, to use this form of Latin prayers publicly in their
churches and chapels.” Whereby it is most evident the
translation was made peculiarly for the service of the univer-
sities, and two colleges of Winchester and Eton. And this
is the reason that the matrimonial office, as also the other
two of baptism, and churching of women resulting from it,
are totally omitted in that translation, the state of matri-
mony being inconsistent with the fundamental statutes of
those societies. Now this translation being framed particu-
larly for those learned societies, they might be the better
trusted with the elements reserved, upon a rational pre-
sumption that the greater light they enjoyed, the less prone
and disposed would they be to error and superstition.
The priest meeting the corpse.| The rites of funeral ex-X |
portation appear in antiquity so various as it is not easy by
literal interpretation to determine of them that they are not
contradictory. By the fourth council of Carthage’ it was
decreed, ut mortuos ecclesie penitentes efferant et sepeliant,
“that the penitents which were under excommunication
should carry the bodies of Christians to the burial.” Where
Epiphanius* lived, others were peculiarly designed for this
office, these were called κοπιάται, οἱ τὰ σώματα περιστέλλον-
τες τῶν κοιμωμένων, “ whose care was conversant about the
disposal of dead bodies.”’ Whether voluntary charity in-
clined these copiates to this office, or whether they were hire-
lings and mercenary, I cannot determine; the labour they
underwent maketh me suspéct them servile, and of the lowest
row. On the contrary, Nazianzen®, speaking of St. Basil’s
funeral, saith, προεκομίζετο ὁ ἅγιος χερσίν ἁγίων ὑψούμενος,
* Can. 81. * Expos. Fidei. > In laud. Basil.
eee a agra τ
ANNOTATIONS UPON CHAPTER X. 453
i.e. “his body was taken up and carried by the saints.” CHAP.
Which saints may very well be esteemed the eminentest of =
Christians, especially when this St. Gregory’s scholar, St. Je-
301 rome, tells us that his famous Paula was translata episcopo-
rum manibus, et cervicem feretro subjicientibus’, “ carried by
the bishops supporting the bier with their hands and should-
ers.” Whereby the office was not it seems so servile, nor of
such disparagement as the first authorities would pretend to
render it. To bring these ends nearer together, and yet not
to depreciate and undervalue the credit of the witnesses, I
conceive the best way is to yield up all for true, and that the
bishops and eminent persons did assume this office only at
the first egress from the house, and also at the last ingress
into the church; and that the great toil and drudgery be-
tween both was undergone by penitents, as part of their
canonical penance, or by the copiate, who therefore gained
the name of labourers, because they contracted a lassitude
by bearing the corpse to church. But by these, all, or which
you will, the corpse went ὕμνοις ἐξ ὕμνων παραπεμπόμενος,
“in state with psalmodies one after another.” Ti of ὕμνοι;
οὐχὶ τὸν θεὸν δοξάζομεν, καὶ εὐχαριστοῦμεν ὅτι λοιπὸν ἐστε-
φάνωσε τὸν ἀπελθόντα; “ what’s the matter, what means this
singing of psalms?” expostulateth St. Chrysostom®, and
then makes answer, “do we not praise and glorify God, be-
cause, at length, He hath given the deceased a crown of
glory?” The body being in this solemn pomp brought to
the church, was placed in media ecclesia‘, “in the midst of
the church ;” over which, before interment, there was usually
made, in praise of the dead, a funeral oration, and sometimes
more than one. For as I said before of sermons upon other
occasions, so at funeral solemnities, orations were performed
by many, the first, at the end of his harangue or speech,
usually raising up another. So St. Basil in his upon St. Bar-
laam ; Ti παιδικοῖς ἐχαττῶ τὸν ἀριστέα Werrlopact; ταῖς peya-
λοπρεπεστέραις TOV εἰς αὐτὸν ὕμνον παραχωρήσωμεν γλώτταις,
¢ Epitaph. Paule. [Exhine non ferrent, alii choros psallentium duce-
ululatus, non planctus ut inter seculi rent, in media Ecclesia spelunce sal-
homines fieri solet, sed psalmorum _yatoris est posita. ]
linguis diversis examina concrepabant. 4 Nazianz. in laud. Cesarii,
Translataque episcoporum manibus et © In Hebr. Hom. iv.
cervicem feretro subjicientibus, quum f Hierom. Epitaph. Paule,
alii pontifices lampadas cereosque pre-
484. ANNOTATIONS UPON CHAPTER X. -
CHAP. Tas μεγαλοφωνοτέρας τῶν διδασκάλων ἐπ᾽ αὐτῷ καλέσωμεν σαλ-
= πίγγας. ἀνάστητέ μοι νῦν, &e.: “but why do I, by my childish
stammering, disparage this triumphant martyr? Let me give
way for more eloquent tongues to resound his praise; let
me call up the louder trumpets of more famous doctors to
set him forth. Arise, then, I say,” &c. And so Nazianzen®
bespeaketh St. Basil, being present at his father’s funeral,
ἐπάφες THY σὴν φωνὴν, “strike up with thine own voice.”
I am the Resurrection.| Our solemn attending on the Y
hearse of a deceased friend, the embalming of him with a
funeral oration, the care to see him decently inhumed, and
all other dues of exterior honour we pay to that noble clod,
are but those civilities which ethnic philosophy hath dictated
to her disciples. God certainly expects more from Chris-
tianity, than from infidelity ; He expecteth from Christians
1 Thess. 4. conformity to His own precepts, whereof this is one, ἵνα
a μὴ λυπῆσθε, καθῶς καὶ οἱ Aowrot. Not ἵνα μὴ λυπῆσθε,
“that ye be not sorrowful at all, at the loss of your
friends ;” not so, the tears our blessed Saviour shed at the
death of Lazarus, legitimate and warrant ours; but we must
not be sorrowful, καθῶς οἱ Aovroi, “as others are,” some
Jews, as the Sadducees and all heathens: how that? οἱ μὴ
ἔχοντες ἐλπίδα, “that are without hope.” They give all for "
lost ; if some few dreamed of I know not what Elysian fields
for the soul, yet generally concerning the body they were of
opinion with the tragedian, post mortem nihil est»; after
death, nulla retrorsum, “no hope that ever the body should
recover life,” and be re-united with the soul. So that upon
such occasions hope is our Christian duty ; our duty, I say,
not our compliment, not what we may do, or leave undone,
but what we must do. Now the proper object of this hope
is the resurrection of the body, which followeth in the next
verse, “them which sleep in Jesus, will God bring with Him.”
So then here is cause of great comfort as to the state of our
departed friend: what though for the present, and an in-
considerable moment, his flesh shall rot and waste to dust,
yet shall it rise again, and be restored to a state of glory;
and as this meditation is of singular consolation in respect
of the dead, so is it no less applied to the living. That
& In funere Patris. Ὁ Seneca.
a
Δ. — γον
ANNOTATIONS UPON CHAPTER X. 455
302 spectacle of mortality presented to the eyes of the beholders, CHAP.
is lecture enough to assure them of their like change; =
and what must they do in the interim? The Apostle bids
them hope ; for what? for temporal benefits and accommo-
dations? for things of this life? No. “If in this life 1Cor.15.13.
only we have hope in Christ, we are of all men most miser-.
able.” Of the resurrection of their flesh unto glory and
eternal life? This undoubtedly. So then funeral solemni-
ties ought to excite in us hope, that is, a certain expectation
of the general resurrection. Nor will closet soliloquies, and
private contemplation of that day, serve our turns; it is a
sociable duty, for so the Apostle makes it, “ Comfort your- 1 Thess. 4.
selves one another with these words.” What words? With **
discourses concerning the resurrection. (The premised con-
text certainly implieth as much) as if he should say, that
they who are laid into the earth, and nothing said at their
interment, declaring the mystery of the resurrection, let
their bodies be never so decently treated, human they may,
Christian burial they cannot have. From all this which hath
been said, the excellency of our Church her burial office,
and the true conformity it beareth to canonical Scripture, will
evidently appear. Of the whole service three parts of four
are nothing else but pure canonical Scripture, the choicest
parcels thereof being collected thence to declare the doctrine
of the resurrection, agreeable to the primitive practice: οἱ
λειτουργοὶ τὰς ἐν τοῖς θείοις λογίοις ἐμφερομένας ἀψευδεῖς
ἐπαγγελίας περὶ τῆς ἱερᾶς ἡμῶν ἀναστάσεως ἀναγνόντες, ἱερῶς
ἄδουσι τὰς ὁμολόγους καὶ ταὐτοδυνάμους τῶν ψαλμικῶν λογίων
@oas': “the ministers reading those undoubted promises
which are exhibited in sacred Scripture concerning our holy
resurrection, next devoutly sung such of the sacred psalms as
were of the same subject and argument.” For the rest, the
praying part; what is it but the application of that doc-
trine to the benefit of the living, and a desire that they with
all the faithful departed, may at that day “ have perfect con-
summation and bliss both in body and soul ?”
Z Insure and certain hope of the resurrection.| These words
have not, as some mistake, peculiar reference to the party
deceased, but import the faith of the congregation, then pre-
i Dionys. Areopag. Eccles. Hier., c. 7.
CHAP.
Χ,
456 ANNOTATIONS UPON CHAPTER X-
sent, in the article of the resurrection, and that their owit
bodies shall rise. again to eternal life, as is evident by the
words, “shall change our vile bodies,” where the plural ex-
cludes the restraint to a singular number.
From the gates of ποῖ.) These versicles with their re- ΔΑ
sponses, from hence to the end, follow the forms preceding
the Reformation. The Breviary, established by the council of
Trent, varieth thus. First, it begins, Vers. Requiem eternam
da eis Domine ; “ Lord, give Thy people eternal rest.” Resp.
kt lux eterna luceat illis; “and light perpetual shine on >
them.” Secondly, instead of “I believe,” &c. Vers. Re-
quiescat in pace ; “let him rest in peace.”. Resp. Amen.
Now it is very observable, that these versicles and answers,
according to the Roman mode, bear their part in three
offices. First, i that which is called commendatio anime,
the “commendation of a soul departing into the hands of
God.” Secondly, in exequiis, “the burial service.” Thirdly,
in officio defunctorum, “the office of the dead.” This office
of the dead was performed on several days after the burial.
The third, the seventh exclusive, or eighth inclusive, the
thirtieth (called therefore in Latin trigintalis, in old English
the months-minv, in after-times the ¢rental*;) and lastly, the
anniversary. Now in no one of these three offices is there
the least mention made of purgatory, and this I take it
makes as much against the doctrine of the Church of Rome,
as can be wished ; for take away purgatory, and the Roman-
ists themselves will grant vain and unprofitable is all their
prayer for the deceased, vain is a requiem sung for them who
are gone directly to either heaven or hell. But if so, what
then do these versicles and responses in those offices? How
came they thither, considering that, disposed as they are,
they clearly imply prayer for the dead? I answer: the first 303
original of these versicles, and other ejaculations of like
nature, was exceeding innocent, as being relative to the soul
passing out of the body, and the proper service belonging to
the commendation of the spirit into the hands of God. For
when the agonies of death seize upon our dear relations, what
can better testify our Christian charity to them, than the ac-
* Trental is clearly derived from council of Trent, the word being an-
trigintal, not as ministers from the cienter than the council.
ANNOTATIONS UPON CHAPTER X. 457
companying their souls in their transmigration with our most CHAP.
ardent prayers? This being then the practice of the ancient =
fathers, at the separation of the soul from the body, χαρίζειν
προπεμπτήρια', “to favour it with ushering prayers,” and
devout wishes, as fair gales to bring it to its desired port ;
not long after they thought fit to repeat the same prayers at
the funeral of the deceased, supposing the soul still as a pas-
Senger, and moving towards its last home, and not being
fully assured that having so lately left the body, it had yet
arrived at its journey’s end. This consideration led these
prayers into the burial office, where being once admitted,
superstition carried them one stride farther, viz., into the
trental and anniversary service, but still upon the same ac-
count, as believing the soul in ¢ransitu. And this is ingenu-
ously confessed by Bellarmine™ himself. Ecclesia ita pro de-
Sunctis orat, ac si tum morerentur ; “the Church prayeth so
for the dead, as if they were but then dying.”
ΒΒ The celebration of the holy Communion.| In the primitive
Church the fashion was to receive the Communion at the
end of the burial, unless it happened to be in the afternoon.
Si aliquorum vespertino tempore mortuorum sive Episcoporum
sive ceterorum commendatio fiat, solis precibus peragatur, si ii
qui illam agunt pransi esse inventi fuerint, saith the council of
Carthage”; “if there happen to be a burial in the afternoon,
whether of a bishop or any other, let it be only despatched
with prayers, without the Eucharist, if they which are present
have dined before.” Where first it is evident, that commen-
datio® signifieth the exequial office, and so is to be understood
in the 106th canon of this council. Secondly, Balsamon clearly
mistook this canon, which speaketh not περὶ τῶν ἐν τῷ δειλινῷ
τελευτώντων, “ of those who die, but of those who are buried
in the afternoon ;” their time of death being in no capacity
to create the diversity which this canon intendeth. Innocent
was this rite whilst it preserved its first intention; but de-
generating from its original purity, by masses and dirges,
sung for the souls of the dead, wisely was it done of our second
reformers, to remove not only the evils themselves of such
1 Greg. Nazianz. in laud. Gorgonie. " Can. 44, [Balsam., p. 655.] |
22 ° [παράθεσις.]
πὶ De Purg,, lib, ii. 6. 5,
458 ANNOTATIONS UPON CHAPTER X. ~
CHAP. heterodox opinions, but even the occasions of them also, viz.,
Ἂς
the Communion used at burials. Which being so evident, as
to matter of fact, it may seem a wonder, why in the liturgy
established in parliament, and translated into Latin 2 Eliz.,
and this done by regal authority, this Communion order is
postliminated into that burial office. It could not certainly
be done by mischance, nor yet by clandestine practice, for the
proclamation itself taketh notice of it ; peculiaria quedam in
Christianorum funebribus et exequiis decantanda adjungi pre-
cepimus, statuto de ritu publicarum precum anno primo regni
nostri promulgato, in contrarium non obstante ; “ some things
peculiar at funerals and burials of Christians, we have added
and commanded to be used, the Act for Uniformity set forth
in the first year of our reign to the contrary notwithstand-
ing.” So that some other reason must be assigned, which I
take to be this: the office itself consisteth but of four parts,
the introit, collect, epistle, and gospel, three whereof are
canonical Scriptures, and the other (the collect) is so inoffen-
sive, as it bears a part of our reformed liturgy. So that the
materials being so harmless, nothing could be faulted, but
the framing them into an office. And not this neither, but
by accident, in reference to the popish abuse. The error for
whose sake it was at first expunged, was imbibed by few but
the vulgar, ready to interpret actions according to their for-
mer habits. As for societies of literature, the two universi- 304 —
ties, and colleges to which this translation was directed, they
being men of more discerning spirits, better might they be
trusted with this office, which it was expected they would
consider in its pure principles, separated from the foggy
medium of ignorance and superstition.
Altogether πάρεργον and impertinent it will not be, to
cast an eye upon some late appendants to this burial office,
viz., oblations and doles; these still very frequent, and they
continued all along Queen Elizabeth’s reign; and to give a
brief account whence they issued. When once the prayers of
the living began to be believed available for the dead, no
action was thought more expedient for this end, than the
blessed Eucharist, wherein the Church might invocate an
application of Christ’s merits and passion, then offered in the
symbols of bread and wine, to the benefit of those souls de-
_ εἴ ΕΘ
νι Bi al
ANNOTATIONS UPON CHAPTER xX. 459
parted. And because even the Eucharist itself was con- CHAP.
ceived languid in its usual effects, when destitute of offerings
and alms, they therefore, who were nearest allied to the party
deceased, did usually freely both offer somewhat towards the
food or raiment of the priest who did officiate, and also give
alms for the relief of the poor. This being at first arbitrary,
and at will, about the year 1000 began to be rated at a cer-
tainty: a king, a bishop, a duke, &c., being taxed at what
sums should be offered at their respective funerals, as also to
what number of poor people their alms should be distributed.
But this course contracting an ill savour toward the clergy,
as if they rejoiced at the death of Christians, which brought
them such a booty, it was ordered that no priest should
exact any thing upon such occasions, but take he might
what was freely offered him. This was the first original of
these oblations and doles, which were not only peculiar to
the burial office, but were repeated at the eighth day, trental,
and anniversary commemoration of the dead. All which being
proscribed at the Reformation, these donatives and largesses
waited still upon the funerals, and so continued in some
places until very late years, As for mortuaries, which must
not be forgot, as being still in force by the statute 21 Hen.
VIII. c. 6, they became due upon a general presumption
that the deceased party did fail in the payment of the per-
sonal tithes, saith Sir Edw. Coke? and Mr. Selden‘; but the
MS.* constitutions of the synod of Exeter, before cited, page
276, in the library of the late learned Sir Henry Spelman,
saith, pro decimis majoribus, et minoribus, ac ceteris juribus
parochialibus per ignorantiam non solutis : “ for tithes as well
great as small, and other duties, through ignoranse, unpaid
to the curate,” they were assigned as recompense; which be-
cause they were usually represented with the corpse at the
burial, were therefore called corse-presents*. He that de-
P [Institutes, Part ii. Cireumspecte dine, c. statutum, lit. f.]
agatis. } r Tit. de Mortuariis.
4 [Hist. of Tithes, cap. x. To these * Gray’s System, 1730. Mortuaries
for personal tithes, you may add that of
mortuaries, payable in beasts regularly,
before the statute of 21 Hen. VIIL.,
which were reputed due upon the gene-
ral presumption of every defunct’s
negligence in payment of his personal
tithes. See Lyndwood, tit. de consuetu-
(or corse-presents, so called because it
was usual to bring the mortuary along
with the corpse when it came to be
buried) were given for recompense of
personal tithes and offerings, not paid
through ignorance, negligence, or fraud
of the parishioner. ]
460 ANNOTATIONS UPON CHAPTER X.
cuHap. sires further satisfaction concerning mortuaries, let him con- -
x. ___ sult my learned friend Mr. Dugdale’s description of War-
wickshire*.
I must not yet hence, till I take notice of a small office
here inserted in the Latin edition, 2 Eliz. mentioned before,
as a lean-to and appendix to the burial service, but peculiarly
accommodated to the two universities, and the colleges of
Eton and Winchester.
In commendationibus bene-
factorum.
Ad cujusque termini finem,
commendatio fiat fundatoris,
aliorumque clarorum virorum
quorum beneficentia collegium
locupletatur.
jus hee sit forma.
Primum recitetur clard voce
Oratio Dominica.
Pater noster qui es in celis,
δ.
( Exaltabo te Deus.
Ps. exliv.
Lauda anima mea
Dominum. Ps.
exlv.
Laudate Domi-
num. Ps. exlvi.
Deinde
recitentur «
tres Psal.
Post hec legatur caput xliv.
Ecclesiastici.
HMiis finitis, sequatur concio,
an qua concionator fundatoris
amplissimam munificentiam
predicet: quantus sit literarum
usus ostendat: quantis laudi-
The form is thus:
In the commemoration of —
benefactors.
At the end of every term,
there shall be made comme-
moration of the founder, and
other eminent persons, by
whose liberality the college
hath been made rich.
After this form.
First shall be rehearsed,
with a distinct voice, the
Lord’s Prayer.
Our Father, which art in
heaven, &c.
read three >the cxlvth.
Then shall be ) the exlivth.
Psalms, f the cxlvith.
After these shall be read
the xlivth chapter of Kcclesi-
asticus.
These being ended, a ser-
mon shall follow, wherein the
preacher shall publish the
great munificence of the .
founder: he shall declare the
t P. 679.
Se ees
ANNOTATIONS UPON CHAPTER X. 461
bus afficiendi essent qui litera-
rum studia beneficentia sua
excitent ; quantum sit orna-
mentum vregno doctos viros
habere, qui de rebus contro-
versis vere judicare possunt ;
quanta sit Scripturarum laus,
et quantum ille humane auto-
ritatt antecedant; quanta sit
ejus doctrine in vulgus utilitas,
et quam late pateat; quam
egregium et regium sit (cut
Deus universe plebis sue cu-
ram commisit) de multitudine
ministrorum verli laborare,
atque hit ut honesti atque eru-
ditt sint curare; atque alia
ejus generis, que pit et docts
virt cum laude illustrare pos-
sint.
Hae concione finita, decan-
tetur.
Benedictus Dominus Deus
Israel.
Ad extremum hec adhibe-
antur.
Minister.
In memoria eterna erit jus-
tus.
Responsio.
Ab auditu malo non timebit.
great use of learning; how
commendable they are who
by their bounty advance it;
what an ornament it is to the
realm that it is furnished with
men able to judge in con-
troversies; how great is the
worth of the Scriptures, how
much they excel human au-
thority; how great is the
profit, and how far it extends,
of communicating the doc-
trine of them to the people;
how noble and princely a
thing it is, for him to whom
God hath committed the su-
preme care of His people, to
see that there be a sufficient
number of ministers of God’s
word, and that they be learned
and of holy life. And such
like things which godly and
learned men may laudably
set forth.
The sermon ended, shall be
sung,
Blessed be the Lord God
of Israel.
And at last shall be added.
The Priest.
The just man shall be had
in everlasting remembrance.
Answer.
He shall not be afraid of
any evil tidings.
CHAP.
Χ.
CHAP.
xX.
462
Minister.
Justorum anime in manu
Dei sunt.
Responsio.
Nec attinget illos cruciatus.
Oremus.
Domine Deus, resurrectio et
vita credentium, qui semper
es laudandus tam in viventibus
guam in defunctis, agimus tibi
gratias pro fundatore nostro
N. ceterisque benefactoribus
nostris, quorum benefictis hic
in pietatem et studia literarum
alimur ; rogantes, ut nos his
donis ad gloriam tuam recte
utentes una cum illis ad resur-
rectionis gloriam immortalem
perducamur ; per Christum
Dominum nostrum. Amen.
ANNOTATIONS UPON CHAPTER X. —
The Priest. |
The souls of the just are in
the hands of the Lord.
Answer.
306
The torments of hell shall _
not come near them.
Let us pray.
Lord God, the resurrection
and life of them that believe,
who art always to be praised
both in the living and in the
dead, we give Thee thanks
for N. our founder, and all
others our _ benefactors,
through whose bounty we are
here maintained, for the ex-
ercise of piety and increase of
learning ; humbly beseeching
Thee that we, employing
these gifts to Thy glory, may
at length with them be
brought to the everlasting
glory of the resurrection,
through Christ our Lord.
Amen. ς
This office being contrived anno 2 Elizabeth, was, I con-
ceive, rather at first commended than commanded; and
being so, it may be questioned whether it prevailed to an
universal practice in the first publication of it; but leaving
that as dubious, of this certain we are, it was ten years after
positively imposed by the statutes of that queen, then dated,
and since that constantly, to this very day, observed at the
end of every term, as the rubric enjoineth, that is, thrice in
the year.
307 CHAPTER XI.
COMMON PRAYER.
(A) THE THANKSGIVING OF WOMEN AFTER CHILDBIRTH, COMMONLY
CALLED THE CHURCHING OF WOMEN.
1 B. OF EDW. VI.
THE ORDER OF THE (B) PURIFICATION OF WOMEN.
The woman shall come into the (C) Church, and there shall CHAP.
kneel down in some convenient place nigh [1 B. of Edw.
VI. “unto the choir door”] unto the place where the*
table standeth ; and the priest standing by her, shall say
these words, or such like, as the case shall require.
Sorvasmuch as it hath pleased Almighty Gov of Wis qoov-
ness to gibe pou safe deliberance, and pour child baptism, and
Hath preserbed pou in the qreat Danger of chilobirth: pe shall
therefore gibe hearty thanks unto (τοὺ, and prap.
Then shall the priest say this psalm. [Scotch Lit. “ or else
Psalm the xxvuith.”’]
E habe lifted up mine epes unto the (Ὁ) dills from fobence
cometh nip delp.
SM Help cometh eben from the Word : Which hath made
Heaben and earth.
We will not suffer thy foot to be moved : and We that
Reepeth thee fill not sleep.
Behold he that keepeth Lsrael : shall neither slumber nor
sleep,
The Lord Wimself ts thy keeper ; the Word is thy defence
upon thy right Hand.
So that the sun shall not burn thee bp Dap : neither the
moon bp night.
* [Scotch Lit. “ Lord’s.”’]
CHAP.
404. THE CHURCHING OF WOMEN.
The Hord shall preserve thee from all ebil: pea it is eben
We that shall keep thy 081,
The Bord shall preserbe thy going out, and thy coming in :
from this time forth for ebermore.
Glory be to the fFather, and to the Hon, &c.
As it was in the beginning, (9 nol, &c.
Lord habe mercy upon us.
CQhrist habe mercy upon us.
Lord habe mercep upon us.
Our father Hhich art in heaben, &c.
And leaY us not into temptation.
Answer.
(E) Gut deliber us from ebfl. Amen.
Minister.
(Ὁ Lord sabe this Homan Ὁ} serbant.
Answer.
CAHich putteth her trust in Chee.
Minister.
Ge Thou to her a strong tofver.
Answer.
Prom the face of Her enemp.
Minister.
Lord Hear our praper.
Answer.
And let our crp come unto Chee.
Minister.
Let us pray.
® Almighty Gov, which hast veliseredy this Homan Thy
serbant from the great pain and peril of childbirth: grant fe
beseech Dhee, most merciful fFather, that she, through ΟΡ
Help, map both faithfully libe and Malk in Her bocation, at-
cording to Why ΟἹ, in this life present: and algo map be
partaker of eberlastina qlorp in the Iffe to come, through
Hesus Christ our Low. Amen.
Common Prayer. Scotch Lit. 1 B. of Edw. VI.
The woman that The woman that The woman that
cometh to gibe her cometh to give her is purified, must
thanks, must offer thanks: it is con- offer her chrisom
308
——s eT re
253
THE CHURCHING OF WOMEN. 465
accustomed offer- venient that she andother accustom- CHAP.
inas: and ff there receive the holy edofferings. Andif :
be a Communion, Communion if there be a Commu-
it isconbenient that there be any at nion,itis convenient
she recetbe the holp that time. that she receive the
Communion. holy Communion.
A COMMINATION.
Common Prayer. 1 B. of Edw. VI.
A (F) commination against The first day of Lent, com-
sinners, with certain prayers monly called Ash-Wednesday.
to be used divers times in the
year. [Scotch Lit. “ and espe-
cially on the first day of Lent,
commonly called Ash-Wed-
nesday.””]
309 After morning prayer, the people being called together by
the ringing of a bell, and assembled in the church, the
English litany shall be said, after the accustomed manner :
which ended, the priest shall go into the pulpit, (G) and
say thus. [Scotch Lit. “ The people sitting and attending
with reverence.” |
Brethren, in the primitibe Church there fas a godly diset-
pline, that at the beginning of Hent such persons as here
notorious sinners foere put to open penance, (H) and?
punished in this τὰ, that their souls might be sabed in the
dap of the Word: and that other admonished by their ex-
antple, might be more afraid to offend. In the stead Mohereof,
until the said discipline map be restored again, (obhich thing
is much to be Moished,) it is thought qood that at this time (in
pour presence,) should be read the general sentences of Grod’s
cursing against impenitent sinners, gathered out of the xxbtith
chapter of Weuteronomp, and other places of Scripture ; and
that pe should anshoer to eberp sentence, Amen: to the intent
that pou, being admonished of the great indignation of Gov
against sinners, map the rather be called to earnest and true
repentance, and map walk more farilp in these dangerous
> [Scotch Lit. “and did humbly submit to undergo punishment in this
world.’’ ]
’
L’ ESTRANGE. Hh
466 A COMMINATION.
CHAP. Daps, fleeing from such bices, for the fobich ve affirm with pour
XI __ pfu mouths, the curse of Grov to be Due.
- Gursed is the man that maketh ann carbed or molten
image, an abomination to the Lord, the work of the Hands of
the crafts-man, and putteth it fn a secret place to fporship ft.
And the people shall answer and say,
Amen,
Minister.
Cursed ts he that curseth His father and mother.
: Answer.
Amen.
Minister.
Cursed is he that remobeth away the mark of bis neigh-
bour’s land.
Answer.
Amen,
| Minister.
Cursed ts he that maketh the blind to go out of His fap.
Answer.
Amen.
Minister. |
Cursed is he that? letteth tn fudqment the right of the
stranger, of them that be fatherless, and of fidofvs,
Answer. | ate ;
Amen, _ 9
Minister.
Cursed is he that smiteth his neighbour secretly.
Answer.
Amen.
Minister. 4
Cursed is he that lieth with his neighbour's tite. ὶ
Answer. 4
Amen, :
Minister. 7
Cursed ts he that taketh reward to slap the soul of innocent
bloov,
; Answer.
Amen,
© [Scotch Lit. “in judgment hindereth, stoppeth or perverteth.’’]
%
A COMMINATION, 467
Minister. CHAP.
Cursed is he that putteth his trust ir man, and taketh man —*-
for Dis defence, and tn His Heart qoeth from the Lord.
Answer.
Amen.
Minister.
Gursed are the unmerciful, the fornicators, and adulterers,
and the cobetous persons, the foorshippers of images, slan-
Devers, Drunkards, and extortioners.
Answer.
Amen.
Minister.
Noy, seeing that all they be accursed (as the prophet Dabid
beareth foftness) which Do err and go astray from the com- Ps. 119.
mandinents of God: let us (remembering the Dreadful fudg-
ment Hanging ober our Heads, and being alfoaps at Hand) re-
turn unto our Lord (ποὺ, οὐ) all contrition and meekness of
Heart, bewatling and lamenting our sinful life, knotoledaing
and confessing our offences, and seeking to bring forth fworthp
frutts of penance. for nofo is the axe put unto the root of Matt. 3.
the trees, so that eberp tree fobhich bringeth not forth good fruit,
ig Hetwn dolon and cast into the fire. Ut is a fearful thing to wed. 10.
fall into the bands of the libing God: We shall pour Yowwn rs. 11.
rain upon the sinners, snares, fire, and brimstone, storm and
tempest; this shall be their portion to drink. for Io, the Isa. 26.
Lord is coming out of Wis place, to bistt the Mickedness of
such as 61} upon the earth. Wut Hho map abide the Yap Mal. 8.
of Wis coming? AAho shall be able to endure Mhen We
appeareth? $His fan is in Wis Hand, and We fill purge mate. 8.
Wis floor, and gather Wis Wheat into Wis barn: but We
fill burn the chaff With unquenchable fire. GWhe dap of the 1 Thess. δ.
Lord cometh, as a thief upon the niaht. And When men shall
sap peace, and all things ave safe, then shall suddenly destruc:
tion come upon them, as sorrofe cometh upon a Woman trabatl-
ing With child, and they shall not escape. Then shall appear Rom. 2.
the fMorath of Grod in the Van of bengeance, Which obstinate sin-
ners, through the stubbornness of their heart, habe heaped unto
themselbes, Mobich despised the goodness, patience, and long
sufferance of Crod, Men We called them continually to re-
pentance. Then shall they call upon Pe, saith the Word, Prov. 1.
Hh 2
468 A COMMINATION.
CHAP, but E fill not hear, they shall seek Me early, but they shall
— pot find (Me, and that because they hated knofoledge, and re-
ceibed not the fear of the Lord, but abhorred sp counsel, and
Despised Mp correction. Then shall it be too late to knock
foben the door shall be shut, and too late to crp for mercy,
fuhen ft is the time of justice. © terrible botce of most just
judament, δίς shall be pronounced upon them, fohen it
Matt.25. shall be saf¥ unto them, Gio pe cursed into the fire eberlast-
ing, δίς fs prepared for the debt! and His angels. Ghere-
2Cor.6. fore brethren, take foe Heed betime While the dap of salbation
Jon. lagteth, for the night cometh θεῖν none can fork, 4881 let us
fohile fe Habe the light, beliebe in the light, and walk as the
Matt. 25. children of the light, that foe be not cast into the utter Dark-
ness, Mohere (5. foeeping and qnashing of teeth. Wet us not
abuse the goodness of God, fobich calleth us mercifullp to
amendment, and of Wis endless pity promiseth us forgibeness
Isa.1. Of that Mobhich is past, tf (with a fobole mind and true Heart)
fe return unto Win. fFor though our sins be as red as
scarlet, thep shall be as δέτε as snow. And thouah thep be
like purple, net shall thep be ag fobite as ool. Turn pou clean,
Ezek. 28. $atth the Lord, from all pour Wickedness, and pour sins shall
not be pour destruction. Cast aap from vou all pour un-
godliness that ne habe Done, make pou nef hearts and a neo
spirit. Getherefore will pe die, 69 pe house of Lsrael, seeing
that E habe no pleasure in the death of Him that dieth, satth
1Jobn2. the Lord Gov? Turn pou then, and pou shall lite. Al-
thouah foe habe sinned, pet babe fe an adbocate (οὐ the
Hather, Hesus Christ the Miqhteous, and We it ts that ob-
Isa. 53. taineth grace for our sins. for He was Wounded for our
offences, and smitten for our foickedness. Wet us therefore 511
return unto Wim, who is the merciful receiber of all true
penitent sinners, assuring ourselbes that We fs ready to re-
ceibe us, and most foflling to pardon us, if foe come to Him with
faithful repentance, tf foe fofll submit ourseloes unto Bim, and
Matt. 11. from Henceforth Walk in Wis Maps. Tf hoe will take Wis easy
poke and light burden upon us, to follow Wim in holiness,
patience, and charity, and be ordered bp the gobernance of Wis
Holy Spirit, seeking alwans Wis glory, and serbing Wim
duly in our bocation With thanksgibing. This ff fe do,
Christ (({{ veliber us from the curse of the latv, and from the
A COMMINATION. 469
extreme malediction fobich shall light upon them that shall be cHar.
set on the [εἴς hand, and fill set us on Wis right hand, any —*
gibe us the blessed benediction of Wis fFather, commanding
us to take possession of Wis glorious kingdom, unto the which
We bouchsafe to bring us all, for Wis infinite merep. Amen,
Then shall they all kneel upon their knees, and the priest
and clerks kneeling (where they are accustomed to say
the litany) shall say this psalm...
Wabe mercy upon me, 68 Gov, after Thy great goodness : Aiserere
according to the multitude of Thy mercies, Yo aay mine Be
offences.
UAash me throughly from mp foickedness, and cleanse me
from mp stn.
γον ἢ Rnofeledge mp faults : and mp sin (5. eber before me.
Against Chee only habe FE sinned, and done this ebil in
hp siaht : that Chou miqhtest be fustified in Thy sapina,
and clear f&ohen Thou art fudge.
Behold 18 fas shapen tin WMickedness : and in sin Hath mp
mother conceibed me.
Gut lo, Chou requirest truth in the infoard parts ; and
shalt make me to understand foisdom secretly.
Thou shalt purge me With Hyssop, and 1 shall be clean :
Thou shalt Mash me, and ¥ shall be Mbhfter than snoh.
Thou shalt make me hear of fop and gladness : that the
bones fohich Chou hast broken map refoice.
Turn Thp face from mp sins: and put out all mp misdeeds.
Sake me a clean Heart, 68 God: and renelo a right spirit
within me. 3
Cast me not away from Why presence: and take not Thy
Holy Spirit from me.
@ aibe me the comfort of Thy help again : and stablish
me With Chy free Spirit.
Then shall 1 teach Thy Mans unto the Wicked : and sin-
ners shall be conberted unto Thee.
Weliber me from blood-quiltiness, 69 Crov, Thou that art
the God of mp Health, and mp tonque shall sing of ΤΡ
righteousness.
Thou shalt open mp lips, 69 Word: mp mouth shall shew
Ohp praise.
CHAP.
470 A COMMINATION.
For Thou desirest no sacrifice, else Mould L gibe tt Dhee :
but Thou deliqhtest not fn burnt-offering.
GDhe sacrifice of Gov fg a troubled spirit: a broken and a
contrite heart, @ God, shalt Thou not despise.
@® be fabourable and gracious unto Sion: buily Chou the
falls of Gerusalem.
Then shalt Thou be pleased with the sacrifice of righteous-
ness, With the burnt-offerings and oblations : then shall then
offer poung bullocks upon Thine altar.
Glory be to the Father, and to the Son, &c.
As it was in the beginning, is now, &c.
Lord have mercy upon us.
Christ have mercy upon us.
Lord have mercy upon us.
Our father which art in Heaben, &e.
And lead us not into temptation.
Answer.
Sut deliber us from ebil. Amen.
Minister.
(9 Lord, sabe Thy serbants.
Answer.
GADHich put their trust tn Chee.
Minister.
Send unto them Help from abobe.
Answer.
And ebermore mightily defend them.
Minister.
Belp us, 65 Gov our Sabiour.
Answer.
Any for the glory of Thy Name’s sake veliber us; de
merciful unto us sinners for Thy Name’s sake.
Minister.
(9 Lord, Hear our® praper.
Answer.
And let our? erp come unto Chee.
Let us pray.
-
(9 Lord, fue beseech Thee, mercifully hear our prapers, and
spare all those fobich confess their sins to Thee, that then (obose
4 [1 B. of Edw. VI. “ my.’ ]
— f- —"-"
a et eee i Αἃ.
A COMMINATION. 471
conscientes bp sin are accused) by Ohy merciful pardon map CHAP.
be absoloed, through Christ our Lord. Amen.
® most mighty ὁποὺ and merciful fFather, wohich hast com-
passion of all men, and hatest nothina that Thou hast made,
fubich foouldest not the Death of a sinner, but that He should
rather turn from sin and be sabed; mercifully forgive us our
trespasses, receibe and comfort us, Mbich be qriebed and
foearied vith the burden of our sin. ΟΡ property fs to habe
mercy, to Chee only it appertaineth to forgtbe sins. Spare
us therefore, good Lord, spare Thy people Mhom Thou hast
redeemed, Enter not into fudament with Chy serbants, which
be bile carth and miserable sinners; bute so turn Thine ire
from us, fbhich meekly knofoledge our bileness, and trulp
repent us of our faults: so make haste to Help us in this orld,
that foe foap eber lide ith Whee in the World to come, through
Hesus Christ our Lord. Amen.
Then shall the people say this that followeth, after the minis-
ter. [1 B. of Edw. VI. “Then shall this anthem be said
or sung.’’ |
Turn Thou us, PB good Word, and so shall foe be turned:
be fabourable, @ DWord, be fabourable to Thy people, which
turn to Dhee in foeeping, fasting and praving; for Dhou art
a merciful Ghov, full of compassion, long-suffering, and of
qreat pity. Thou sparest Mhen hoe deserbe punishment, and in
Thy wrath thinkest upon merep. HSpare Thy people, qood
Lord, spare them, and let not Thine Heritage be brought to
confuston : hear us, @ Word, for Dhy merep fs great, and
after the multitude of Chy mercies look upon us.
313 After this in the 1 B. of Edw. VI. followeth the Declaration
concerning ceremonies, why some are abolished and some
retained. Then
Certain notes for the more plain explication and decent
ministration of things contained in this book.
In the saying or singing of matins, &c., as in the rubric
before morning prayer.
And whensoever the bishop shall celebrate, &c. Ibid. ubi
supra.
e [Scotch Lit. “‘ turn Thine anger from us, and so make haste.’’ }
472 DECLARATION CONCERNING CEREMONIES, &c.
CHAP. As touching kneeling, crossing, holding up of hands,
—— knocking upon the breast, and other gestures, they may be
used or left, as every man’s devotion serveth, without blame.
Also upon Christmas-day, Easter-day, the Ascension-day,
Whit-Sunday, and the feast of the Trinity, may be used any
part of the holy Scripture, hereafter to be certainly limited
and appointed, in the stead of the litany.
If there be a sermon, or for other great cause, the (I)
curate by his discretion, may leave out the litany, Gloria in
Excelsis, the creed, (K) the homily, and the exhortation to
the Communion.
Imprinted at London in Fleet-street, at the sign of theL
Sun over against the Conduit, by Edward Whitchurche. The
seventh day of March, the year of our Lord, 1549.
The King’s Majesty, by the advice of his most dear uncle
the Lord Protector, and other his Highness’ Council, straitly
chargeth and commandeth, that no manner of person do sell
this present book unbound, above the price of 2 shillings the
piece. And the same bound in paste or in boards, not above
the price of 3 shillings and 4 pence the piece. God save the
King. .
325
ANNOTATIONS
UPON
CHAPTER XI.
(A) The grounds of thanksgiving after childbirth; why rather for this than, CHAP.
ΧΙ.
other deliverances. (B) Our Church doth not judaize. Difference
betwixt our practice and Jewish purification. (C) What meant by the
word Church, into which the woman is to come. (D) The woman not
enjoined a veil. The hundred and twenty-first Psalm not abused.
(E)‘ But deliver us from evil, why returned by way of response.
(F) Commination, how often used in the year. (G) Why read in the
pulpit. A discourse of reading-desks; none settled by rule before the
canons 1603; upon what occasion devised. (H) A discourse of public
penance. By whom it was imposed, and how long to continue. The
several notions of it in the Greek Church. What meant by of ἐν μετά-
vow. Σύστασις what, and what mpoogopd. Errors noted in the editions of
Zonaras and Balsamon. ’AvtiSwpov, what. Penitential customs in the
western Church. Africa most severe, and why. The ancient mode of
excommunication of notorious offenders out of Gratian ; discourse upon
it. Adgeniculi caris Dei, in Tertullian. Penitents, when reconciled in
the Latin Church. The ancient discipline commended, and vote for its
restoration. (I) What meant by the word ‘curate’ in our liturgy.
(K) Homilies, whether part of our Church’s service, and whether the
doctrine of our Church. (L) Calvin’s epistle to the Protector misdated
in all editions.
A The thanksgiving of women after childbirth.| When. holy
Scripture is concerned most graphically to describe sorrow
superlative, and at the height, it assimilateth it to that οὗ ἃ
woman in travail. If this sorrow be so excessive, how great
must the joy be to be delivered from that sorrow? Commen-
surate certainly, and of adequate proportion: and no less
must the dues of thankfulness be to the benefactor, the
donor of that recovery ; whence a necessity of thanksgiving
of women after childbirth. But cannot this as well be done
in private, at home in her family, or in her closet, without
474 ANNOTATIONS UPON CHAPTER XI.
CHAP. putting the Church to the cost of contriving a solemn office
‘— for it, considering there are other personal deliverances,
wherein the dispensations of God’s mercy are as manifest,
whereof she takes no notice? I answer, other deliverances
present themselves in so many schemes, some being from
fire, some from water, some from the casual ruin of houses,
and other things endangering us, some from our own preci-
pitations, some in war, some in peace, &c., as it is scarce pos-
sible to frame forms enough to suit all emergencies; and were |
they framed, rarely would they be made use of, in regard the 826.
occasions to which they relate so seldom occur; and then
what would they prove but an unnecessary cumber: whereas
this preservation out of child-bed pangs observeth one con-
stant shape, so as one form is applicable to all, and almost
daily provoketh to the duty. But it may be further opposed,
that thousands are seized with corporal maladies, which are
accompanied with as great periclitation, whom God some-
times, even to miracle, restoreth to their former strength,
that those demonstrations of His protection appear very fre-
quent, that one form of thanksgiving would commodiously
enough agree with all, yet hath the Church appointed no
such form. I answer, that our Church in this offer did not
so much take measure of the peril, as accommodate herself
to that note of separation which God Himself had put betwixt
Gen. 3.16. this and other maladies. To “ conceive and bring forth in
sorrow” was signally inflicted upon Eve, and in her upon all
mothers, as a penalty for her first disobedience ; “ multiply-
ing I will multiply thy sorrows and thy conception ;” the
very breeding fits and nauseous qualms constitute a part of
this chastisement. ‘In sorrow shalt thou bring forth chil-
dren,” i. 6. the very fruit of thy womb, which by an Almighty —
power thou shouldest otherwise have been delivered of, with-
out the least sense of pain, shall, henceforward, in the very
act of parturition, put thee to the extremity of torment; so
that the sorrows of childbirth have, by God’s express deter- _
mination, a more direct and peculiar reference to Eve’s dis-
obedience, than any other disease whatsoever, and though ail
maladies are the product of the first sin, yet is the maledic-
tion fixed and applied in specification to this alone. Now,
when that which was ordained primarily, as a curse for the
ANNOTATIONS UPON CHAPTER XI. 475
first sin, is converted to so great a blessing, God is certainly CHAP.
in that case more to be praised in a set and a solemn office. ans
Β Churching of women.| The former word was purifica-
tion, worthily expunged by our second reformers: this not-
withstanding, we are charged by some weak opponents to
judaize in the office; a slander certainly, a great, a senseless
one, and it will appear no less to any who shall compare the
Jewish or Levitical and the English practice together. First,
the Jewish woman was interdicted the sanctuary forty days
at least. The English woman withdraweth but her month. No
judaizing there. Secondly, the Jewish woman was forbidden,
because unclean, expressly so; the English woman abstaineth
not upon any such account. If she did, first, the customary
circuit of the same cause would operate, at every return, the
same effect (sequestration from the congregation) in her, as
it did in the Jewish; but our Church commands no such
mensurnal forbearance. Again, the same pollution would as
long debar her infant also, (as it did the Jewish,) which must
needs take part of the mother’s impurity; but our Church
not only admitteth, but commands all infants (where ne-
cessity interposeth not) into the church within a week at
the farthest. So no judaizing there. Thirdly, the Jewish
woman was interdicted, that is, excluded by necessity of law;
the English woman not so, her separation is voluntary, not
commanded by any law of our reformed Church, no nor by
the canon law; nunc statim post partum ecclesiam ingredi non
prohibetur® ; “now under the gospel, she may, if she please,
there’s no prohibition to the contrary, enter the church as
soon as she is delivered.” No judaizing here. Lastly, the
Jewish woman was bound to legal offerings, a lamb, turtles or
pigeons. The English woman is tied to none of these, only
enjoined evangelical oblations, poor pittances, and inconsider-
able retributions, yet such as God graciously accepts by the
327 hands of His ministers, as evidences of a grateful heart, for
so eminent a blessing. This, if any, is all the resemblance
this office beareth to the Jewish rite, which cannot certainly
be blamed but upon a false hypothesis, that we are obliged
not to be thankful to God for this mercy because the Jews
were so. Now if it be demanded upon what motives this
* Dist. v.c. Hee que.
CHAP. month’s abstinence from church is founded, I answer, upon
licet navem'cum cancello: ‘where it is here said ‘the church,’ ἢ
476 ANNOTATIONS UPON CHAPTER XI.
custom and uninterrupted practice, practice that had strong
inducements to it. First, some reasons of conveniency latent,
and not so fit to be declared. Secondly, a provident regard
to the woman’s personal safety. The whole structure of her
body suffereth a kind of luxation through her labour, and
therefore requireth no few days to knit and re-consolidate; she
becomes feeble in her strength, wasted in her spirits, and
such decays of nature are not repaired on the sudden. The
pores of her skin by exsudations are relaxed, and when so
many wind-doors are open, the cold air (death’s usual har-
binger) is ready to enter. So that her stay at home is of
medical prescription. 7
Shall come into the church.| If the woman come no fur-C
ther than into the church, how can she there kneel nigh
unto the table, or the priest stand by her, when both priest
and table are at the east end of the chancel? Therefore to
reconcile this rubric with the constant practice of churching
the woman in the chancel nigh unto the holy table, you must
understand that in this place the word church comprehend-
eth all the consecrated fabric, both the body and chancel; no
novel notion, considering the provincial in Lyndwood”, where
the archdeacons are enjoined in their visitations, diligently
to take into their care fabricam ecclesie, “the fabric of the
church ;” upon which word Lyndwood makes this gloss, ex
hoc quod dicit, ecclesia, comprehendit ecclesiam integram vide-
the whole structure of the church, that is, its nave and chan-
cel are comprehended.” }
I have lift up mine eyes, &c.| The trifling objection of the Ὁ
abuse of this psalm, by the woman’s usual coming in a veil, is
easily answered, by affirming that the Church, as she doth not
forbid, so neither doth she command any such habit, but leaveth
it as an indifferent thing; and if the woman, who hath an
arbitrary power in this concernment, think fit to come forth
veiled, that is, better armed against the cold, her act cannot
constitute a ceremony of the Church, and so the Church not
chargeable with the abuse. Nor can this psalm be truly said
to be abused, thus applied, when the contents thereof are ex-
» Lib. i. c. de Off. Archidiaconi. Eccl. tit: Archidiaconi. lit. g.
ANNOTATIONS UPON CHAPTER XI. 477
pressly thus, “ this psalm teacheth that the faithful ought cHAp.
only to look for help from God.” xt
E But deliver us from evil.| It hath been long enquired, why
all the residue of the dominical prayer being rehearsed in
one continued course, in some parts of our liturgy there is
a break at this last petition, which is returned by way of
response. In satisfaction to which doubt, the consideration
of the praxis of former times will contribute very much.
The manner, you must understand, was then, for the priest,
who did officiate, to rehearse it as our office directeth. And
this last position was not returned by the people, but by the
choir or chorus, and that with an elevated voice. The design
whereof was, to give notice to the people that the Lord’s
Prayer was drawing on to an end, that they might be more
ready to afford their Amen. For the service being all in
Latin, a tongue unknown to them, all their business at
church was only to join in the close of Amen, and for this
they had no other queue to direct them, than the loud pro-
nunciation of the foregoing member by the chorus: in the
328 Lord’s Prayer, ‘but deliver us from evil” was their directory :
in other prayers, in secula seculorum, or per omnia secula
seculorum,
F A commination.| Cum primis salutaris est ceremonia, saith
Bucer‘, “a very wholesome ceremony it is.” Sed non video
cur debeat exhiberi solum uno die et non sepius; “ but I see
no reason why it should be restrained to one day” (for so it
was by the first liturgy of Edward VI.) “and not exhibited
oftener.” Whereupon it was appointed to be used divers
times in the year. In our Church before the Reformation,
its antecessor, excommunication, or the great curse, was pro-
nounced four times in the year; on the first Sunday in
Advent, the first Sunday in clean Lent, on Trinity Sunday,
and the next Sunday after the Assumption of our Lady. The
appointment of these divers times is not settled by any pre-
cise rule of our Church, but in the visitation articles of arch-
bishop Grindal for his province of Canterbury, anno 1576,
as a learned collector? informs me, it seems there are three
days mentioned, as relating to this office. One of the
three Sundays next before Easter, one of the two Sundays
© [Censura, p. 491.] ἃ [ Bp. Cosin’s additional notes to Nicholl’s Comment. |
478 ANNOTATIONS UPON CHAPTER XI,
CHAP. next before Pentecost, one of the two Sundays. next before
XI. _ Christmas. These, I take it, were added to Ash-Wednesday,
not exclusive of it, by cause the following preface seems to
have a peculiar relation to it.
The priest shall go into the pulpit.| But why not ratherG
into the desk. Answer, because at the beginning of the re-
formation and establishment of our liturgy, there was no
such thing as a desk known in the church ; not a syllable of
this reading-pew in the Injunctions of either King Edw. VI.
or Queen Elizabeth, none in any order of advertisements set —
forth by the supreme authority, none in any canons ecclesi-
astical, and to the best of my enquiry, none in any visitation
articles until the year 1603, when by the eighty-second
canon it is ordained, “that a convenient seat be made for
the minister to read service in.” Indeed the pulpit was at
first designed not only for preaching, but also for other things
tending to the edification of the people; there, even before
our liturgy was established, and while the Romish mass stood
entire in practice, was the epistle and gospel, and one chapter
of the New Testament in the forenoon, and one chapter of -
the Old Testament in the afternoon*’, as also the Pater
Noster, the Creed, and the Ten Commandments‘, appointed
to be read. All these in the time of Edward VI., and the
three last in the time of Queen Elizabeth®. This being thus,
it will be worth the enquiry, what it was that did first dic-
tate to us the necessity of the reading-desk. The satisfying
of which doubt will reside in reminding you of what I dis-
coursed upon the rubric before morning prayer, viz. that the
service was to be said in the accustomed place of the church
or chancel: that this place, regularly, was the chow or
chorus: now because in some churches, a belfry interpos-
ing, or over great distance impeding the voice, the people
would bear too slender a part in those orations, it was there-
fore in such cases left to the ordinary’s discretion to vary
from the former course, and to assign such a place as he
should think meet “for the largeness and straightness of the
church and choir,” for so are the words of the advertisements.
© Injunct. Edw. VI. 22, anno 1547. same. |
[In the pulpit, or in such convenient f Ibid. 4.
place as the people may hear the & Injunet. 1 Eliz. 5.
ANNOTATIONS UPON CHAPTER XT. 479
Now this liberty was as readily taken as freely indulged: cHAP.
the ordinaries, flexible at the solicitations of their subordinate
ministers, allowing them in several places to supersede their
former practice, settling the morning and evening service in
the church, as a place more edifying, and in order to it
tolerating the frame of a reading-desk ; which dispensation,
begun at first by some few ordinaries, became in process of
time to be recommended from one to another, until it
amounted to a general and universal practice.
329 In the stead.| This office being erected in default of public
Hand solemn penance, it may here seem pertinent to give an
account of the ancient practice, and the most material con-
cernments thereof, viz. by declaring what it was, upon whom,
by whom imposed, how long, by what degrees, and with what
ceremonies, persons in that state were restored to the com-
munion of believers, and received absolution. First, it was
an ecclesiastical censure, by which some persons were ordered
ἔξω βληθῆναι, “ to be cast out of the Church,” that is, inter-
dicted not only the participation of the Lord’s Supper, but
all sociable converse in divine offices, being not admitted to
common prayers. Imposed it was upon such as apostatized
in the times of persecution, were convicted of heresy, schism,
contumacy, adultery, drunkenness, or such notorious crimes.
They who inflicted this censure, were the οἱ προεστῶτες
πρεσβύτεροι in St. Paul, 1 Tim. ν. 7: the ruling elders, the
probati seniores, in Tertullian"; the majores natu in St.
Cyprian'; not lay elders, as some most erroneously suppose,
but those elders gui baptizandi et manum imponendi, et ordi-
nandi habuerunt potestatem, ‘who had power to baptize, to
confirm, to ordain,” as the same father assureth us, no one
whereof was ever pretended to by lay elders. Nor were they
mere presbyters, as distinct from bishops, but both bishops
and presbyters. Bishops in chief, and presbyters in a fra-
ternal consociation. For though some words in St. Cyprian!
sound in favour of his acting alone, and exercising a sole power
in excommunication, yet when I hear him profess to his
presbyters, a primordio episcopatus mei, statui nihil sine consi-
lio vestro privata sententia gerere, “1 resolved from my first
instalment in episcopacy, never to act any thing of my own
h Apologet., ο. 39. i Fpist. Ixxv. i Epist. vi.
CHAP.
XI.
480
head without your advice,” I cannot but conceive that his
presbyters were admitted joint commissioners with him,
though the definitive sentence passed, it is like, in his name
when he was present. |
As for the time how long this penance was to continue, as
the Greek and Latin differed each from other, so was neither
at unity without itself, but varied with the times in an arbi-
trary course, protending and contracting it κατὰ τὴν ἀναλο-
ylav Tov ἁμαρτήματος, “ according to the rate and the assize
of the office,” as the Constitutions* have it. In the Greek
Church at first, the party censured was separated from the
congregation κατὰ τὸ ἁμάρτημα ἑβδομάδας δύο, ἢ πέντε ἢ
ἑπτὰ, “two, three, five, or seven weeks, according to the
nature of the office!” A very gentle and mild procedure, if
the severity of after times be considered, which instead of
those weeks appointed years, nay, and more than so, extend-
ing the censure sometimes even to twelve years, as shall be
seen anon. The time once perfixed and determined, the
bishop or his penitentiary, upon evident token of sincere
ANNOTATIONS UPON CHAPTER XI.
contrition, had power notwithstanding to abbreviate and
shorten it at pleasure. So the council of Ancyra™ decreed,
τοῦς ἐπισκόπους ἐξουσίαν ἔχειν τὸν τρόπον τῆς ἐπιστροφῆς
δοκιμάσαντας φιλανθρωπεύεσθαι : “that bishops examining
the demeanour of penitents, shall have power to use more
clemency towards such as shall deserve it.” So im the
Nicene council" liberty is given likewise to the bishop, where
he observes men truly penitent, φιλανθρωπότερόν τι περὶ
αὐτῶν βουλεύσασθαι, “to deal more favourably with them.”
Persons lapsed lying under the censure of the Church
thus and so long, it will not be amiss to enquire how they
spent their time in this interim, and by what degrees they
were repristinated and rendered in their former state. The
most clear and most satisfactory account whereof is given us
by Gregorius Neocesariensis, commonly called Thaumatur-
gus°; upon their first expulsion, saith he, they were as-
k Lib. ii. ο. 16. τὸν ἁμαρτάνοντα χρὴ τῶν εἰσιόντων δεῖ-
1 Const. ubi supra. σθαι πιστῶν, ὑπὲρ αὐτοῦ εὔχεσθαι. 7
™ Can. 5. ἀκρόασις, ἔνδοθι τῆς πύλης ἔν τῷ νάρ-
» Can. 12. Onn, ἔνθα ἑστάναι χρὴ τὸν ἡμαρτηκότα,
Ἷ Can. 11. [Ἢ πρόσκλαυσις ἔξω τῆς
πύλης τοῦ εὐκτηρίου ἐστὶν, ἔνθα ἑστῶτα
ἕως τῶν κατηχουμένων, καὶ ἐντεῦθεν
ἐξέρχεσθαι. ἀκούων γὰρ, φησὶ, τῶν γρα-
ANNOTATIONS UPON CHAPTER XI. 481
330 signed their stations, ἔξω τῆς πύλης τοῦ εὐκτηρίου, “ without CHAP.
in the churchyard,” where they were enjoined, as saith St, ὦ
Basil also, τῶν εἰσιόντων δεῖσθαι πιστῶν ὑπὲρ αὐτῶν εὔχε-
σθαι, “to beseech the prayers of the faithful as they entered.”
This place therefore was called πρόκλαυσις, from their weep-
ing, mourning, and howling; there most commonly they spent
three years. Their next step was into the porch, ἔνδοθι τῆς
πύλης ἐν τῷ νάρθηκι; this place was called ἀκρόασις, because
there they stood amongst the audients to hear the sermon
preached and holy Scriptures read; where they tarried three
years more. Their third remove was ἔσωθεν τῆς πύλης τοῦ
ναοῦ, “ into the very nave” and body of the church, close up
to the catechumenium. This place was called ὑπόπτωσις,
“substration,” because there they did ὑποπίπτειν, throw them-
selves down to receive the priest’s blessing, πρηνεῖς ἑαυτοὺς
ῥιπτοῦντας, Kal τῷ μετώπῳ THY γὴν TUTTOVTAs4, “casting them-
selves all along prostrate, and even knocking the floor with
their foreheads,” whilst the priest prayed, and, holding his
hand over them, gave them his benediction. And from this
very familiar custom of prostration, penitential incurvation,
at length the word μετάνοια came after to be usually applied
to adoration, as in the liturgy ascribed to St. Chrysostom
μετάνοιαν ποιεῖν imports the doing of reverence by adora-
tion. He who was in this classis, St. Gregory tells us, was
to go out with the catechumens, μετὰ τῶν κατηχουμένων
ἐξέρχηται: by which there seems an evident difference be-
twixt the practice of this time, being about 260, and that of
the times succeeding the council of Laodicea; for by that
council it was expressly ordered" that the catechumens and
penitents should be dismissed apart, for the words are, μετὰ
τὸ ἐξελθεῖν τοὺς κατηχουμένους, “ after the catechumens are
dismissed,” τῶν ἐν μετανοίᾳ τὴν εὐχὴν γίνεσθαι, “the prayer
of the penitents must succeed.” And here give me leave to
note further to you, that the οἱ ἐν μετανοίᾳ, so often men-
tioned in the Greek Church, are properly to be understood
φῶν καὶ τῆς διδασκαλίας, ἐκβαλλέσθω, κατηχουμένων' τελευταῖον, ἣ μέθεξις
καὶ μὴ ἀξιούσθω προσευχῆς. ἣ δὲ ὑπόπ- τῶν ἁγιασμάτων.]
twots, ἵνα ἔσωθεν τῆς πύλης τοῦ ναοῦ P Ad Amphiloch., can. 56.
ἱστάμενος, μετὰ τῶν κατηχουμένων 4 Chrysostom.
ἐξέρχεται. ἣ σύστασις, ἵνα συνίσταται * Can. 19.
τοῖς πιστοῖς, καὶ μὴ ἐξέρχηται μετὰ τῶν
L’ ESTRANGE, 11
CHAP.
XI.
482 ANNOTATIONS UPON CHAPTER XI.
only of those penitents in this third degree, and nof in ἃ
general notion, of all such as were under the Church’s cen-
sure. And this is manifest by St. Basil, who, setting down
the order to be observed in the four years’ excommunication
imposed upon fornicators, saith’, χρὴ δὲ τῷ πρώτῳ ἐκβάλ-
λεσθαι τῶν προσευχῶν καὶ προσκλαίειν αὐτοὺς τῇ θύρᾳ τῆς ἐκ-
κλησίας" τῷ δευτέρῳ δεχθήναι εἰς ἀκρόασιν" τῷ τρέτῳ δεχθήναι
εἰς μετάνοιαν, “ the first year the fornicator must be turned
out of the Church, and lie howling at the door; in the
second, he shall be admitted to hear the word; in the third,
he shall be received among the order of penitents.” In this
condition, the censured persons, according to St. Gregory,
were to continue other three years.. Their fourth advance
was into the congregation of the faithful, which caused a
change of posture as well as place; ὑπόπτωσις, “ prostration,”
being turned to σύστασις, “standing,” and to a standing with
the faithful, joining prayers with them, and being present at
the celebration, but ἀπεχόμενοι τῆς προσφορὰς, “ abstaining
from the oblations,” where the word προσφορὰ hath a double
signification; first, the Eucharist itself is intended by it,
whereof they were not to participate, though they were present
at the receiving it. This was anciently called κοινωνία χωρὶς
προσφορᾶς, “communicating without the Eucharist,” or the
communion εὐχῆς μόνης, “of prayer only,” and therefore
Zonaras, upon the words of the fifth canon of the council of
Ancyra, κοινωνησάτωσαν χωρὶς προσφορᾶς, saith, κοινωνίαν év-
ταῦθα οὐ τὴν μετάληψιν τῶν ἁγιασμάτων λέγει, ἀλλὰ τὴν μετὰ
τῶν πιστῶν σύστασιν, “the council calls here communication,
not the participation of the consecrated elements, but only a
standing together with the faithful.” And so it must be, for
the canon adds, ἵνα τὸ τέλειον TH TeTpaeTia λάβωσιν, “that in
the fourth year they may come to the sacrament of perfection ;”
where, by the way, take notice, that the edition of Balsamon
reads τριετίᾳ instead of τετραετίᾳ, evidently false; and though 331
the edition of Zonaras presents it right in the Greek, yet it
erreth as much in the Latin, translating τετραετίᾳ, triennio,
instead of guadriennio, as that of Dionysius Exiguus hath it
more truly. But though they did not participate of the
blessed Eucharist itself, yet was there bestowed upon them
s Ad Amphiloch., can, 22.
ANNOTATIONS UPON CHAPTER ΧΙ: 488.
the ἀντίδωρον, or “blessed bread,” which being consecrated CHAP-
by prayers, though not for the service of the Eucharist, was
given, saith Balsamon', to persons μὴ δυναμένους μεταλαβεῖν
τῶν ἁγίων μυστηρίων, “which might not participate of the
blessed mysteries.” The second import of the word προσ-
φορὰ is, as Dr. Hammond truly observeth", the very offer-
ings whereof the Eucharist was constituted, and so the sense
of the place must be, that they were in no capacity, neither
to offer themselves, nor partake of others’ oblations. In this
state they abode their last three years, at the determina-
tion whereof they were admitted to μέθεξις, “ participation.”
This is the description which St. Gregory hath delineated as
the usage of his days. After him, following councils, as that
of Nice’ and Ancyra*, present us with a different scheme,
limiting penitents to three years’ continuance in the porch,
and seven years in subtraction, observing no uniformity in
all cases, but varying as the quality of the crime directed.
Hitherto I have insisted only upon the eastern custom, now
I come to the western, where we must meet with no such
gradation, no medium betwixt the porch and the chancel.
This notwithstanding, we may observe, they, the Africans
especially, proceeded more severely against offenders than
did the Churches of the east; uniform rule amongst them of
the earlier time there is none to be found; for before gene-
ral councils stated and determined the practice, every bishop
ordered as he thought meet in his own diocese; actum suum
disponit et dirigit unusquisque episcopus, saith Cyprian’; and
again”, statuit quod putat unusquisque prepositus, ‘ every
president establisheth what he please.” Whence it is that
some of Cyprian’s predecessors dandam pacem mechis non
putaverunt, et in totum penitentie locum contra adulteria
clauserunt, “ decreed that adulterers should never be received
into the place of the Church, but for ever shut out of her
communion.” And though St. Cyprian disliked this disci-
pline as over rigid, yet was his own clemency to such as
proved apostates to idolatry little more visible, only dis-
pensing in ewxitu subveniri*, “ absolution to them at the last
t In Syn. Antioch., can, 2. y Epist. lii. Antoniano.
« [Annot. in N. Τὶ Eph. v. 2.] * Epist. Ixxvi. Magno.
v [Can. 11.] a Ibid., Ep. 111.
* [Can. 4. ]
ΤῊ
484 ANNOTATIONS UPON CHAPTER XI.
gasp,” nay, in some cases not then neither; viz., “if they
did not exhibit evident tokens of contrition before they were
cast upon their death-beds.” So that if the Greek Church
be thought severe, the African may be called cruel. The
truth is, the Africans being kept in awe by the faction of
Novatus and Novatianus, were forced to carry a stricter hand
in discipline than otherwise they would, and therefore when
their adversaries declined in their reputation, they relaxed
and grew gentler towards delinquents, tendering the peace
of the Church to all indefinitely, who did on their death-beds
desire it; as did the clergy of Rome also in the vacancy of
that see determine’, cum spes vivendi secundum hominem
nulla substiteret, caute et sollicite subveniri, “then to afford
absolution, when the offenders are given over as dead men.”
As the Latin Church outwent the Greek in protracting abso-
lution, so was her procedure more austere in the very act of
exclusion and excommunication. Her mode, as Gratian®
represents it, was this: “upon Ash-Wednesday all penitents
were to present themselves before the bishop, at the church
door, clothed in sackcloth, their feet bare, and visages de-
jected to the ground. Then were they by the arch-presbyters
or penitentiaries (who were to proportion their penance) led
into the church: the bishop, with the whole clergy, lying
prostrate on the floor, and bewailing their offences, sung the
seven penitential psalms. Then the bishop raising himself 332
from prayer laid his hands upon them, sprinkled holy water
and cast ashes upon their heads, covering them with sack-
CHAP.
XI.
> Inter op. Cyp. Epist. xxxi.
¢ Distinct. 1. c. 64. [In capite Quad-
ragesimz omnes pcenitentes, qui pub-
licam suscipiunt aut susceperunt poeni-
tentiam, ante fores Ecclesie se repre-
sentent Episcopo civitatis, sacco induti
nudis pedibus, vultibus in terram de-
missis, reos se esse ipso habitu et vultu
protestantes. Ibi adesse debent decani,
i. e. archipresbyteri parochiarum et
presbyteri pcenitentium, qui eorum
conversationem diligenter inspicere de-
bent, et secundum modum culpe pe-
nitentiam per prefatos gradus injun-
gere. Post hee eos in ecclesiam intro-
ducant, et cum omni clero septem
penitentiales psalmos in terra prostra-
tus episcopus cum lacrymis pro eorum
absolutione decantet: tune resurgens
ab oratione, juxta quod canones jubent,
manus eis imponat, aquam benedictam
super eos spargat, cinerem prius mittat,
deinde cilicio capita eorum operiat: et
cum gemitu et suspiriis denuntiet eis,
quod sicut Adam projectus est de para-
diso, ita ipsi pro peccatis ab ecclesia
abjiciuntur: post hee jubeat ministris,
ut eos extra januas ecclesiz pellant:
clerus vero prosequatur eos cum re-
sponsorio, In sudore vultus tui vesceris
pane tuo; ut videntes sanctam Eccle-
siam pro facinoribus suis tremefactam
atque commotam, non parvipendant
poenitentiam. In sacra autem Domini
coena, rursus ab eorum decanis et eorum
presbyteris ecclesiz liminibus reprz-
sententur. |
ANNOTATIONS UPON CHAPTER XI. 485
cloth, with sighs and sobs denounced against them, that as CHAP.
Adam was expelled out of paradise, so were they thrust out .
of the Church for their iniquities; then he commanded the
door-keepers to drive them out, all the clergy pursuing them
with this responsory, ‘in the sweat of thy brows shalt thou
eat thy bread.’” ‘Thus Gratian, from the council of Agatha.
Confessed it is this canon is very justly suspected for an
imposture, nor do I further urge this testimony than as
authors of unquestionable credit furnish us with most of the
same parcels scattered here and there without method. To
begin with the last, the comparing persons excommunicated
with Adam’s expulsion out of paradise; Epiphanius4, speaking
of the Adamiani; εἰ δὲ δόξειε τινὰ ἐν παραπτώματι γινέσθαι
οὐκέτι τοῦτον συνάγουσιν. φάσκουσι γὰρ αὐτὸν τὸν ᾿Αδὰμ τὸν
βεβρωκότα ἀπὸ ξύλου, καὶ κρίνουσι ἐξεῶσθαι, ὡς ἀπὸ παρα-
δείσου, τουτέστι τῆς αὐτῶν ἐκκλησίας : “if any man chance to
be taken in an offence, they suffer him not to assemble with
them ; for they call him Adam, as one that hath eaten of the
forbidden fruit, and therefore adjudge him to be cast out of
paradise, meaning thereby their Church.” Now though true
it is these Adamiani were accounted heretics, yet Epiphanius
mentions this as their opinion, not as their heresy. Heresy
it could not be which was embraced by the orthodox fathers
of that Church, who looked upon their penitents under the
same notion. Prevaricati sunt pactum Dei in Ecclesia; sicut
Adam prevaricatus est in paradiso, sic isti ejiciantur de Eccle-
sia, saith Jerome® of the excommunicated persons of his
days; “they have broken the covenant of their God in the
Church, as Adam transgressed in paradise, and declare they
are his followers, that as he out of paradise, so are they
thrust out of the Church.” Augustine‘ to the same purpose: tz
hoc paradiso, id est Ecclesia, solent a sacramentis Aliaris visi-
libus homines disciplina ecclesiastica removeri: in this para-
dise, 1 mean the Church, ecclesiastical discipline is wont to
shut out some men from the visible elements of the Altar.”
A thing so clear, as some derive the very institution of eccle-
siastical censure from that precedent. Now if any shall say
that this expulsion was only a sequestration of the person ex-
4 Heres, lii. © In Hoseam, lib. ii. c. 6.
f Tn Genes, ad lit., lib. xi. c. 40.
486 ANNOTATIONS UPON CHAPTER ΧΙ.
CHAP. communicated from the outward communion and society of
— the faithful in sacris, and though these testimonies firm the
comparison betwixt such persons and Adam, yet speak they
short of the rite mentioned by Gratian, viz. “the driving
them out of the Church,’ as it denoteth the place of God’s
worship; I answer, that there is no absolute necessity to
limit the interpretation to one which is applicable to both,
especially considering that the one so naturally results from
the other. And did these passages speak short, yet others
there are home enough, that especially of St. Jerome’, who
speaking of his Fabiola’s not entering the Church, saith,
sacerdos ejecerat, “the priest had cast her out ;” where is
full evidence both for the act of expulsion itself, from the
Church, and for the person expelling, the priest, which ac-
cording to the idiom of antiquity always imported none
inferior to the bishop. As for the restraint of his solemn ex-
clusion to Ash-Wednesday, Gratian’s word" must be taken ;
and for ought I see, well it may, considering nothing can be
urged against it, as labouring of any irrational absurdity. As
concerning penitents presenting themselves at the church
door, it is undoubtedly true, there they were to stand during
the time of divine service. Fabiola before mentioned, non
est ingressa ecclesiam, “ did not enter into the church.” So
the Roman clergy writing to St. Cyprian‘ in the vacancy of
that see; adeant ad limen ecclesie sed non utique transiliant,
“the penitents may come to the threshold of the church,
but step beyond they must not.” And this helps us to the 333
reading of Tertullian’s adgeniculari caris Dei, where it was aris
Dei before. If penitents might not set so much as a foot
over the threshold of God’s house, they could not properly be
said adgeniculari aris, “to kneel at.the Altar.” There was
indeed a great enmity between altars and persons of that
state, so great, as he who was absolved was said to be recon-
ciled ‘to the holy Altar,” divino altari*. And this reconcilia-
tion was not to the Altar itself neither, but to the sacramen-
tal symbol consecrated at the Altar, and then his postliminia-
tion gave him liberty to approach no nearer the Altar than
5. Epist. lxxvii. ad Oceanum de k Concil. Carthag., can. 7. [καταλ-
morte Fabiole. λαγῆναι Tots ἱεροῖς θυσιαστηρίοις. | Con-
h Ubi supra. cil. Tolet. 1. can. 2, [reconciliatus
Inter op. Cyprian. xxxi. Altario. ]
ANNOTATIONS UPON CHAPTER XI. 487
the cancellum, and consequently no adgeniculation at the CHAP.
Altars indulged to the very faithful themselves, and if not to
‘them, much less to penitents. Their stations being then
assigned them without doors, there did they adgeniculari
caris Dei’, “ supplicate the dear saints of God as they entered
the church ;” there did they beg patrocinium sancte plebis
ad Deum obsecrandum, “ the assistance of the holy congrega-
tion to entreat God in their behalf,” according to the Greek
form mentioned before. As for the ceremonies related by
Gratian, which were indicative of interior humiliation, and as
it were, silent confessions, cause I have to think they were
rather spontaneous compliances with the received fashions of
those times, than the result of any ecclesiastical canon ; but
whether so, or not so, certain it is in use they were. St. Cy-
prian™, describing penitents in their splendid formalities, sets
them out thus, that they did, stratos solo adherere cineri, in
cilicio et sordibus volutare, (or, as Tertullian, solo et cineri
incubare,) “ cast down upon the floor, wrap themselves up in
filthy and coarse sacking.” So St. Jerome, Fabiola saccum in-
duerat, ut errorem publice fateretur, “had put on sackcloth,
that she might testify to all the world she had fallen.”
Nor is this all; he addeth, she stood in ordine peenitentium,
“in the row of penitents ;” discalceatis pedibus, “ barefoot,
with her shoes off ;” which Gratian maketh another rite ap-
pendant to solemn penance. In this posture and habit, iloti,
et sordulenti, et extra letitiam, to use Tertullian’s phrase,
“nastily defiled with dirt, abandoning all signs of joy,” con-
tinued they all the time of sacred offices, until that of the
Kucharist was finished, which being done, and the congrega-
tion risen, as they were coming forth out of the church, the
penitents, Sozomen” tells us, “ with howling and great lamen-
tation fell grovelling before them, and the bishop coming up
to them, cast himself prostrate also, with great mourning,
the congregation all be-drenched with tears: then the bishop,
1 Tertullian. de Penitent.
™ De lapsis.
» Hist. Eccles., lib. vii. c. 16. [ἤδη
δὲ πληρωθείσης τῆς τοῦ θεοῦ λειτουρ-
γίας, μὴ μετασχόντες ὧ ὧν μύσταις θέμις,
σὺν οἰμωγῇ καὶ ὀδυρμῷ πρηνεῖς ἐπὶ γῆς
ῥίπτουσι σφᾶς" ἀντιπρόσωπος δὲ δεδακρυ-
μένος ὁ ἐπίσκοπος προσδράμων, ὁμοίως
ἐπὶ τοῦ ἐδάφους πίπτει" σὺν ὀλολυγῇ καὶ
τὸ πᾶν τῆς ἐκκλησίας πλῆθος δακρύων
ἐμπιμπλᾶται" καὶ μετὰ τοῦτο δὲ πρῶτος
ὁ ἐπίσκοπος ἐξανίσταται, καὶ τοὺς κειμέ-
νους ἀνίστησι. καὶ ἣ προσῆκεν, ὑπὲρ
ἡμαρτηκότων μεταμελουμένων omer
ἀποπέμπει.
488 ANNOTATIONS UPON CHAPTER XI.
CHAP, rising up first, and the rest after him, he sent up his prayers
. ΧΡ to God for them, and so dismissed them.”
Having thus laid down the several schemes and fashions of
both primitive Churches, during the time of penance, it will
be now proper to survey how they recovered those rites from
which they fell. For which work, it is very probable in both
Churches, one peculiar day, though not in both one and
the same, was set apart; what that day was in the Greek
Church I am not yet satisfied, what in the Latin, all those
ancient ritualists published by Hittorp®, with Durandus, Du-
rantus, and others of later edition, who constantly fix it pre-
cisely upon Maundy-Thursday, seem to put it out of ques-
tion; which possibly was exactly true in reference to the
times wherein they wrote, and not very wide from the more
ancient limitation ; for St. Jerome, giving us an account of
Fabiola’s reception into the communion of the faithful, saith,
it was sub diem Pasche, “ very near Easter,” and must con-
sequently fall into the holy week ; but St. Ambrose? is most
express in his epistle to Marcellina, who sending her a kind
of journal of that great tumult about his not delivermg up of
the Church, he giveth it this date, erat autem dies, quo sese 334
Dominus pro nobis tradidit, quo in Ecclesia peenitentia relaxatur,
“now it was the day whereon our Lord delivered Himself for
us, whereon public penance is released in the Church.” Nor
was this a day of general release, but restrained only to such
as had gone their full time of penance, and had completed it,
as it was prefixed. As for the rites belonging to this recon-
ciliation, they were in both Churches conformably two, one
proper to the absolved, the other to the absolving person:
the absolved being produced in the face of the congregation,
made there public confession of his sins, then called ewxho-
mologesis, whereupon he was absolved with imposition of
hands ; in which the bishop, as he ought, did preside. And
this is that very imposition of hands intended by the Apo-
stle, 1 Timothy v. 22, where he commands him “to lay
hands suddenly upon no man,” as the learned Annotator‘ of
late, and Tertullian’ of old hath observed, to my apprehen-
sion, most truly.
° [Alcuinus, cap. 17, Amalarius For- 4 { Hammond, vol. iii. p. 700. ]
tunatus, cap. 12 &c.] r [De pudicitia, c. 18.]
» Epist. liii.
ANNOTATIONS UPON CHAPTER XI. 489
Thus stood the discipline of the ancient Church for the CHAP.
first six hundred years, she keeping therein a decent medium
between two extremes. To cut off lapsed persons from all
hope of one single pardon, would have abetted the rigid
humour of Novatus. Again, on the other side, medicina vilis
minus utilis esset egrotis*; “a medicine too cheap and easy
to be come by, would make it the less effective in operation.”
To avoid therefore that contempt, which an over frequent
and too familiar lenity would create, this indulgence once,
and but once she granted, there being, sicut unum baptisma,
ita una penitentia que publice agitur‘, “as but one baptism,
so but one public penance in the Church.”
That this, the most laudable, most edifying way of Chris-
tian reformation by ecclesiastical censures, should, in a Church
assuming the style of reformed, be so almost totally aban-
doned ; that a discipline, so apostolical, so primitive, should, in
a Church justly pretending to be the very parallelogram and
true representation of those excellent copies, be so very near
invisible ; that the restoration thereof should hitherto be-
come the vote of so many, and endeavour of so few; is to me
a very great wonder. Perhaps some will say, that this strict
discipline seemed rather to magnify the power of the keys,
and authority of the clergy, than the mercies of God: mer-
cies so inexhaustible, as all our sins are in comparison of them
but ὅσον σπινθὴρ πρὸς πέλαγος", “as a drop to the ocean.”
To which it may be returned, in excuse of those rigorous
proceedings, first, that Christianity was but then in the
bud, the profession thereof thinly dispersed in the crowd of
pagans, where the least moral scandal would have been a
great blemish to the whole party, and consequently impeded
the gaining of proselytes. For it is a rule infallible, that no
sect whatsoever can thrive and prosper, whose professors do
not exhibit a fair front of moral virtues in their outward
actions. Upon this account it was expedient, that the
Church, under the penalty of the deepest of her censures,
should require, from all her subordinates, such a practical
and exemplary purity, as might render her most resplendent,
even in the opinion of her greatest enemies. Again, empe-
5 Augustin., Ep. liv. [153.] ἃ Chrysost. de Peen., Hom. 3. [tom.
t Ambros. de Peenit., lib, ii. ο. 10. ii p. 341.) |
490 ANNOTATIONS UPON CHAPTER XI.
CHAP, rors and supréme magistrates had not then embraced Chris-
XI tianity, and consequently, no laws established to punish such
crimes as were of mere ecclesiastical relation; and, in
default of such laws, the Church had all the reason in the
world to exercise that spiritual jurisdiction Christ had em-
powered her with, to those intents for which it was given.
And though since Christian magistrates have taken the
Church to nurse, political laws take cognizance of, and punish
all notorious offenders, and so her censure now less neces- 335
sary, yet considering that coercive power operates most upon
the outward act, and really reforms the inward habit, I
question not but this spiritual discipline might be used still
in some degrees, to the greater advancement of piety and a
holy life. Sure I am with learned Casaubon, huic revocande
im usum operam impendisse, res futura sit Deo gratior, quam
de fidei dogmatibus subtiliter disputare extra Scripturas, et om-
nes dissentientes ferro, et flamma persequi, in quo hodie summus
pietatis apex ponitur ; ‘ the endeavour of recalling this disci-
pline into practice, would be time better spent, and to God
much more acceptable, than, without Scripture, to dispute
nicely about points of faith, and to prosecute with fire and
sword all contrary judgment, which is now-a-days made the
great point of Christian piety.”
The curate.| It is rightly observed by Mr. Sparrow, that 1
the word curate in our liturgy, is not meant according to the
vulgar use, to signify a stipendiary*, hireling, or such an one
as was formerly called temporalis vicarius, “a vicar at will;”
but the parson, rector, or incumbent of the church: and
thence beneficium curatum is described by Lindwood’ to be a
benefice, guod parochiam habet in qua est cura animarum non
per vicarios, sed per rectores aut ministros ipsius beneficti vel
allorum temporales vicarios exercenda ; “ which hath a parish,
wherein is the cure of souls to be exercised not by vicars,
but by the rectors or ministers of the benefice, or by their
stipendiaries.”
The homily.| Two considerable questions there are con- K
cerning the homilies. First, whether they be part of our
* [Rationale-—But allthose,whether his flock, and so are the bishop’s
parsons or vicars, to whom the bishop, _curates. |
who is the chief pastor, hath committed Y Provine., lib. iii. οἱ de Prebend. v.
the cure of the souls of some part of cur. Animarum.
a Ὁ
ANNOTATIONS UPON CHAPTER XI. 491
‘Church’s liturgy. Secondly, whether they be so far her doc- CHAP.
trine, as to declare her sense in points dogmatical. As for
the first, the rubric in the Communion office speaks affirma-
tive enough, “after the creed shall follow one of the homilies,”
and the preface to the first book of homilies commandeth all
parsons, vicars, curates, &c., every Sunday and holyday in the
year, &c., after the gospel and creed, in such order and place
as is appointed in the Book of Common Prayer, to read one
‘of the said homilies, evidently implying they were no more to
be omitted than any other part of the service, but where the
rubric gives a toleration. As for the second, the aforesaid
preface tells us they were set forth for the expelling of erro-
neous and poisonous doctrines. More fully the orders of
King James’, “the homilies are set forth by authority in the
Church of England,” not only for a help of non-preaching,
but withal as it were a pattern for preaching ministers.
L_ Imprinted at London, &c. the 7th day of March, 1549.]|
Observing the year and month of this impression, we are
taught how to correct Calvin’s letter to the Protector, which
some editions date October 20, 15462, other October 22,
1548. Both false even to miracle. This letter was occa-
sionally wrote upon some offence taken at several parcels of
this liturgy; so that by consequence infallible, this must
antedate that. This is demonstrable ; first, the very words
of that letter itself, audio recitari istic, in ceene celebratione
orationem pro defunctis ; “I am informed, that in the Com-
munion office there” (speaking of England) ‘‘a prayer for the
dead is rehearsed ;” this clearly relateth to the latter end of
the prayer for the whole state of the Catholic Church in this
liturgy. Secondly, it is evident by another epistle of Calvin
to Bucer®’, then here in England, referring to the former
letter ; dominum Protectorem ut volebas conatus sum hortari ;
“41 have used my endeavour, as thou didst wish me, to per-
suade the Protector.” Whence manifest it is, that letter was
wrote at the instance.of Martin Bucer then in England.
Now Bucer arrived not in England until anno 749; though
336 Mr. Fox" erroneously renders him here anno ’47. This is
* Anno 1522. ο (P.81.]
* (Edd. Genev. 1575 and 1576. ] ἃ [Acts and Monuments, vol. ii.
Ὁ [ Ed. Amstelodam, 1567. ] b. 9.]
492 ANNOTATIONS UPON CHAPTER XI.
CHAP. apparent by the occasion of his leaving Strasburg. In the
“__ year 1548, Charles V., then emperor, caused at the diet of
Augsburg a form of religion to be drawn up, so modified in
accommodation to the both Romish Catholics and Protest-
ants, as he expected both parties would subscribe unto it:
and because it was only intended as the standard of belief
until the council of Trent should add to the points contro-
verted a final determination, and no longer, it was therefore
called the Interim*. Bucer being called to Augsburg (by
the electors palatine and Brandenburg, with the emperor’s
leave) to submit to this Interim, declared he could not with
a safe conscience do it. He well knew that this declaration
once past, Strasburg would be no place of security to him,
especially taking notice that the emperor had an old pique
and grudge against him, as a principal actor in the Cologne
reformation’. Being thus necessitated to abandon Stras-
burg, he intimated his condition to a friend of his in Eng-
land, that friend acquaints the bishop Cranmer therewith,
who presently by an express of his own, dated October 2, ’48,
and after by his secretary Peter Alexander, March 14,’49, gives
him an earnest invite to England, with promises of ample
promotion. To this friendly call Bucer listens, and visits
England in the spring’. Cwm primum venissem are his own
words" ; as soon as he came over, he caused the liturgy to be
translated for him, that he might judge whether or not he |
might conform to it. So that the liturgy was certainly pub-
lished before he came over, and that was not until 749. .
Being here, and observing some ceremonies boggled at by
nicer palates, that summer he gives Calvin an account
thereof, desiring him to move the Protector they might not
be so strictly urged. This was the genuine and true impul-
sive to Calvin, to write that letter, which if dated in October,
as all the impressions of his epistles render it, and the con-
text of all circumstances seems to persuade belief, it must
then of necessity be in October 1549.
e [Voetus desp. caus. Pap. 1635. 8. [Calendis April. MDXLIX, iter
p.555. Jussu Caroli V. ab Islebio, Sido- ingreditur. Sleidanus, Comm., lib, xxi.
nio et Phlugo conscriptum. | Collier’s Eccl. Hist., part ii. Ὁ. 4. ]
f Sturmii Epist. Fr. Walsinghamo. h [Censura, p. 456. |
337
THE PROCLAMATION.
Epwarp by the grace of God King of England, France,
and Ireland, Defender of the Faith, and of the Church of Eng-
land and Ireland, on earth the supreme head. To all and
singular our loving subjects, greeting. For so much as in
our high court of parliament lately holden at Westminster, it
was by us, with the consent of the lords spiritual and tem-
poral, and commons there assembled, most godly and agree-
ably to Christ’s holy institution enacted, that the most blessed
Sacrament of the body and blood of our Saviour Christ,
should from henceforth be commonly delivered and ministered
unto all persons, within our realm of England and Ireland,
and other our dominions, under both kinds, that is to say, of
bread and wine, (except necessity otherwise require,) lest
every man phantasying and devising a sundry way by him-
self, in the use of this most blessed Sacrament of unity,
there might thereby arise any unseemly and ungodly diver-
sity: our pleasure is, by the advice of our most dear uncle the
duke of Somerset, governor of our person, and protector of our
realms, dominions, and subjects, and other our privy council,
that the said blessed Sacrament be ministered unto our peo-
ple only after such form and manner as hereafter, by our au-
thority, with the advice before mentioned, is set forth and de-
clared. Willing every man with the due reverence and
Christian behaviour, to come to this holy Sacrament and
most blessed Communion, lest that by the unworthy receiving
of so high mysteries they become guilty of the body and blood
of the Lord, and so eat and drink their own damnation: but
rather diligently trying themselves, that they so come to this
holy table of Christ, and so be partakers of this holy Com-
munion, that they may dwell in Christ, and have Christ
dwelling in them. And also with such obedience and con-
formity to receive this our ordinance, and most godly direc-
tion, that we may be encouraged from time to time, further
494. THE PROCLAMATION.
to travel for the reformation and setting forth of such godly
orders as may be most to God’s glory, the edifying of our
subjects, and for the advancement of true religion. Which 338 -
thing we, by the help of God, most earnestly intend to bring
to effect, willing all our loving subjects in the mean time
to stay and quiet themselves with this our direction, as men
content to follow authority, according to the bounden duty
of subjects, and not enterprising to run afore, and so by their
rashness become the greatest hinderers of such things as
they more arrogantly than godly would seem, by their own
private authority, most hotly to set forward ; we would not
have our subjects so much to mislike our judgment, so much
to mistrust our zeal, as though we rather could net discern
what were to be done, or would not do all things in due
time. God be praised, we know both what by His word is
meet to be redressed, and have an earnest mind, by the advice
of our most dear uncle, and other of our privy council, with
all diligence and convenient speed, so to set forth the same,
as it may most stand with God’s glory, and edifying and
quietness of our people: which we doubt not but all our
obedient and loving subjects will quietly and reverently
tarry for. | |
God save the King.
339
THE ORDER OF
THE COMMUNION.
First the parson, vicar, or curate, the next Sunday or holy-
day, or at the least one day before he shall minister the Com-
munion, shall give warning to his parishioners, or those which
be present, that they prepare themselves thereto, saying to them
openly and plainly as hereafter followeth, or such like.
Dear friends, and you especially upon whose souls I have
cure and charge, upon day next I do intend, by God’s
grace, to offer to all such as shall be thereto godly disposed,
the most comfortable’ Sacrament of the body and blood of
Christ, to be taken of them in the remembrance of His most
fruitful and glorious passion: by the which passion we have
obtained remission of our sins, and be made partakers of the
kingdom of heaven, whereof* we be assured and ascertained,
if we come to the said Sacrament with hearty repentance of
our offences, stedfast faith in God’s mercy, and earnest mind
to obey God’s will, and to offend no more: wherefore our
duty is, to come to these holy mysteries with most hearty
thanks to be given to God Almighty, for His infinite mercy
and benefits, given and bestowed upon us, His unworthy ser-
vants, for whom He hath not only given His body to death
and shed His blood, but also doth vouchsafe, in a Sacrament
and mystery, to give us His said body and blood spiritually
to feed and drink upon. The which Sacrament, being so
divine and holy a thing, and so comfortable to them which re-
ceive it worthily, and so dangerous to them that will presume
to take the same unworthily: my duty is to exhort you in the
mean season to consider the greatness of the thing, and to
search and examine your own consciences, and that not
lightly, nor after the manner of dissemblers» with God; but
as they which should come to a most godly and heavenly
a [“ wherefore’’ | Ὁ [* dissimulers”’ ]
4.96 THE ORDER OF
banquet ; not to come but in the marriage garment required
of God in Scripture, that you may, so much as lieth in you,
be found worthy to come to such a table, The ways and
means thereto is,
First, that you be truly repentant of your former evil life,
and that you confess with an unfeigned heart to Almighty
God your sins, and unkindness towards His majesty, com-
mitted either by will, word, or deed, infirmity or ignorance,
and that with inward sorrow and tears you bewail your
offences, and require of Almighty God mercy and pardon, 340
promising to Him, from the bottom of your hearts, the
amendment of your former life. And amongst all others, I am
commanded of God, especially to move and exhort you to
reconcile yourselves to your neighbours whom you have
offended, or who hath offended you, putting out of your
hearts all hatred and malice against them, and to be in love
and charity with all the world, and to forgive others, as you
would that God should forgive you. And if there be any of
you whose conscience is troubled and grieved in any thing,
lacking comfort or counsel, let him come to me, or® some
other discreet and learned priest, taught in the law of God,
and confess and open his sin and grief secretly, that he may
receive such ghostly counsel, advice, and comfort, that his
conscience may be relieved, and that of us as a minister of
God, and of the Church, he may receive comfort and absolu-
tion, to the satisfaction of his mind, and avoiding of all
scruple and doubtfulness ; requiring such as shall be satisfied
with a general confession, not to be offended with them that
doth use, to their further satisfying, the auricular and secret
confession to the priest, nor those also which think needful
or convenient for the quietness of their own consciences, par-
ticularly to open their sins to the priest, to be offended with
them which are satisfied with their humble confession to God,
and the general confession to the Church: but in these things
to follow and keep the rule of charity. And every man to be
satisfied with his own conscience, not judging other men’s
minds or acts, whereas he hath no warrant of God’s word
for the same. ‘
The time of Communion shall be immediately after that the
© Eto
.
THE COMMUNION. 497
priest himself hath received the Sacrament, without the varying
of any other rite or ceremony inthe Mass (until other order
shall be provided) but as heretofore usually the priest hath done
with the Sacrament of the body, to prepare less*, and conse-
crate so much as will serve the people, so it shall yet continue
still after the same manner and form, save that he shall bless
and consecrate the biggest chalice, or some fair and convenient
cup or cups full of wine, with some water put unto it. And that
day not drink it all up himself, but taking one only sup or draught,
leave the rest upon the Altar covered, and turn to them that are
disposed to be partakers of the Communion, and shall thus ex-
hort them as followeth :
‘Dearly beloved in the Lord, ye coming to this holy Com-
munion, must consider what St. Paul writeth to the Corinth-
ians, how he exhorteth all persons diligently to try and ex-
amine themselves, or ever they presume to eat of this bread and
drink of this cup; for as the benefit is great, if with a truly
penitent heart, and lively faith, we receive this holy Sacra-
341 ment, (for then we spiritually eat the flesh of Christ, and
drink His blood ; then we dwell in Christ, and Christ in us ;
we be made one with Christ, and Christ with us:) so is the
danger great, if we receive the same unworthily, for then we
become guilty of the body and blood of Christ our Saviour,
we eat and drink our own damnation, because we make no
difference of the Lord’s body ; we kindle God’s wrath over
us, we provoke Him to plague us with divers diseases, and
sundry kinds of death. Judge therefore yourselves, brethren,
that ye be not judged of the Lord. Let your mind be with-
out desire to® sin. Repent you truly for your sins past, have
an earnest and lively faith in Christ our Saviour, be in per-
fect charity with all men, so shall ye be meet partakers of
these holy mysteries. But, above all things, you must give
most humble and hearty thanks to God the Father, the Son,
and the Holy Ghost, for the redemption of the world, by the
death and passion of our Saviour Jesus Christ, both God and
man, who did humble Himself, even to the death, upon the
cross, for us miserable sinners, lying in darkness and the
shadow of death, that He might make us the children of
d hae bless” ] e [“ οὔ"
L’ ESTRANGE. K k
498 THE ORDER OF
God, and exalt us to everlasting life. And to the end, that
we alway should remember the exceeding love of our Master
and Saviour Jesus Christ, thus doing for us; and the innu-
merable benefits which by His precious blood-shedding He
hath obtained to us, He hath left in these holy mysteries as
a pledge of His love, and a continual remembrance of the
same, His own blessed body and precious blood, for us spiri-
tually to feed upon, to our endless comfort and consolation.
To Him therefore, with the Father and the Holy Ghost, let
us give, as we are bound, continually’ thanks, submitting
ourselves wholly to His holy will and pleasure, and studying
to serve Him in true holiness and righteousness, all the days
of our life. Amen.
Then the priest shall say to them that be ready to take the
Sacrament :
If any man here be an open blasphemer, Sadvouterer, in
malice, or envy, or any other notable crime, and be not truly
sorry therefore, and earnestly minded to leave the same vices,
or that doth not trust himself to be reconciled to Almighty
God, and in charity with all the world, let him yet awhile
bewail his sins, and not yet come to this holy table, lest,
after the taking of this most blessed bread, the devil enter
into him, as he did into Judas, to fulfil in him all iniquity,
and to bring him to destruction, both of body and soul.
Here the priest shall pause awhile, to see if any man will 342
withdraw himself ; and if he perceive any so do, then let him
commune with him privily at convenient leisure, and see whether
he can, with good exhortation, bring him to grace: and after a
little pause, the priest shall say,
You that do truly and earnestly repent you of your sins
and offences committed to Almighty God, and be in love and
charity with your neighbours, and intend to lead a new life
and heartily to follow the commandments of God, and to walk
from henceforth in His holy ways, draw near, and take this
holy Sacrament to your comfort, make your humble confes-
sion to Almighty God, and to His holy Church, here gathered
together in His name, meekly kneeling upon your knees.
‘ [“ most bounden, continual” ] & [ an”
TE -— ἡ ὰ ὦ ἀμ’ «...
THE COMMUNION. 4.99
Then shall a general confession be made, in the name of ail
those that are minded to recewe the holy Communion, either by
one of them, or else by one of the ministers, or by the priest
himself, all kneeling humbly upon their knees.
Almighty God, Father of our Lord Jesus Christ, Maker of
all things, Judge of all men; we knowledge and bewail our
manifold sins and wickedness, which we from time to time
most grievously have committed, by thought, word, and
deed, against Thy divine Majesty, provoking most justly Thy
wrath and indignation against us, we do earnestly repent
and be heartily sorry for these our misdoings; the remem-
brance of them is grievous unto us; the burthen of them is
intolerable; have mercy upon us, have mercy upon us, most
merciful Father; for Thy Son our Lord Jesus Christ’s sake
forgive us all that is past, and grant that we may ever here-
after serve and please Thee in newness of life, to the honour
and glory of Thy name, through Jesus Christ our Lord.
Then shall the priest stand up, and turning him to the
people, say thus :
Our blessed Lord, who hath left power to His Church to
absolve penitent sinners from their sins, and to restore to
the grace of the heavenly Father such as truly believe in
Christ, have mercy upon you, pardon and deliver you from
all sins, confirm and strengthen you in all goodness, and
bring you to everlasting life.
Then shall the priest stand up, and turning him to the peo-
ple, say thus:
Hear what comfortable words our Saviour Christ saith to
all that truly turn to Him.
843 Come unto Me all that travail, and be heavy laden, and I
shall refresh you. So God loved the world, that He gave
His only-begotten Son, to the end that all that believe in
Him should not perish, but have life everlasting.
Hear also what St. Paul saith.
This is a true saying, and worthy of all men to be em-
braced and received, That Jesus Christ came into this world
“to save sinners.
Kk2
500 THE ORDER OF
Hear also what St. John saith.
If any man sin, we have an Advocate with the Father,
Jesus Christ the righteous, He it is that obtained grace for
our sins.
Then shall the priest kneel down and say, in the name of all
them that shall receive the Communion, this prayer following.
We do not presume to come to this table, O merciful
Lord, trusting in our own righteousness, but in Thy mani-
fold and great mercies: we be not worthy so much as to
gather up the crumbs under Thy table: but Thou art the
same Lord, whose property is always to have mercy: grant
us therefore, gracious Lord, so to eat the flesh of ‘Thy dear
Son Jesus Christ, and to drink His blood, in these holy mys-
teries, that we may continually dwell in Him, and He in us,
that our sinful bodies may be made clean by His body, and
our souls washed through His most precious blood. Amen.
Then shall the priest rise, the people still reverently kneeling,
and the priest shall deliver the Communion first to the minis-
ters, if any be there present, that they may be ready to help the
priest, and after to the other; and when he doth deliver the
Sacrament of the body of Christ, he shall say to every one these
words following.
The body of our Lord Jesus Christ, which was given for
thee, preserve thy body unto everlasting life.
And the priest delivering the Sacrament of the blood, and
giving every one to drink once and no more, shall say,
The blood of our Lord Jesus Christ, which was shed for
thee, preserve thy soul unto everlasting life.
If there be a deacon or other priest, then shall he follow with
the chalice, and as the priest ministereth the bread, so shall he,
for the more expedition, minister the wine, in form before
written. i
Then shall the priest, turning him to the people, let the people 344
depart with this blessing.
The peace of God, which passeth all understanding, keep *
THE COMMUNION. 501
your hearts and minds in the knowledge and love of God,
and οὔ" His Son Jesus Christ our Lord.
To the which the people shall answer,
Amen.
Note, that the bread that shall be consecrated, shall be
such as heretofore have been accustomed. And every of the
said consecrated breads shall be broken in two pieces at the
least, or more, by the discretion of the minister, and so dis-
tributed. And men must not think less to be received in
part than in the whole, but in each of them the whole body
of our Saviour Jesu Christ.
Note that, if it doth so chance that the wine hallowed and
consecrate doth not suffice, or be enough for them that do
take the Communion, the priest, after the first cup or cha-
lice be emptied, may go again to the Altar, and reverently
and devoutly prepare and consecrate another, and so the
third, or more likewise, beginning at these words, s¢mili modo
postquam cenatum est, and ending in these words, gui pro
vobis, et pro multis effundetur, in remissionem peccatorum, and.
without any levation or lifting up.
4 Imprinted at London the VIII day of March, in the
second year of the reign of our Sovereign Lord King Edward
the Sixth: by Richard Grafton, printer to his most royal
Majesty. In the year of our Lord M.D.XLVIII.
Cum privilegio ad imprimendum solum,
h fee in”’
THE
FORM AND MANNER
OF
MAKING, [ORDAINING,] AND CONSECRATING
[or]
BISHOPS, PRIESTS, AND DEACONS,
[ ACCORDING TO THE ORDER OF THE CHURCH OF ENGLAND. |
THE PREFACE.
Common Prayer.
It is evident unto all men
diligently reading holy Scrip-
ture and ancient authors, that
from the Apostles’ time there
have been these orders of mini-
sters in Christ’s Church ; bi-
shops, priests, and deacons.
Which offices were evermore
had in suchreverendestimation,
that no man might presume to
execute any of them, except he
were first called, tried, ex-
amined, and known to have
such qualities as are requisite
for the same; and also by
public prayer, with imposition
of hands, were approved and
admitted thereunto by lawful
authority. And therefore, to
the intent that these orders
Edward the VIth.
It is evident unto all men
diligently reading holy Serip-
ture and ancient authors,
that from the Apostles’ time
there hath been these orders
of ministers in Christ’s
Church ; bishops, priests, and
deacons. Which offices were
evermore had in such reve-
rend estimation, that no man
by his own private authority
might presume to execute any
of them, except he were first
called, tried, examined, and
known to have such qualities
as were requisite for the same;
and also by public prayer,
with imposition of hands, ap-
proved and admitted there- —
unto. And therefore to the
THE PREFACE.
may be continued, and reve-
rently used and esteemed, in
the Church of England; no
man shall be accounted or
taken to be a lawful bishop,
priest, or deacon in the Church
of England, or suffered to exe-
cute any of the said functions,
except he be called, tried, ex-
amined, and admitted there-
unto, according to the form
hereafter following, or hath
had formerly episcopal conse-
cration, or ordination.
| And none shall be admitted
a deacon, except he be twenty-
three years of age, unless he
have a faculty. And every man
which is to be admitted a priest
shall be full four-and-twenty
years old. And every man
which is to be ordained or con-
secrated bishop shall be fully
thirty years of age. |
503
intent these orders should be
continued and reverently used
and esteemed in this Church
of England; it is requisite
that no man (not being at this
present, bishop, priest, nor
deacon,) shall execute any of
them except he be called,
tried, examined, and admitted
according to the form here-
after following.
And none shall be admitted
a deacon, except he be twenty-
one years of age at the least.
And every man which is to be
admitted a priest shall be full
four-and-twenty years old.
And every man which is to
be consecrated a bishop, shall
be fully thirty years of age.
And the bishop, knowing either by himself, or by sufficient
testimony, any person to be a man of virtuous conversation,
and without crime ; and, after examination and trial, finding
him learned in the Latin tongue, and sufficiently instructed
in holy Scripture, may [at the times appointed in the canon,
or else on urgent occasion, upon some other|* Sunday or
holyday, in the face of the Church, admit him a deacon, in
such manner and form as hereafter followeth.
[An act for the Uniformity of, &c., for the establishing the
form of making, ordaining, and consecrating bishops, priests,
and deacons in the Church of England, 14 Car. 11.
‘Provided always, that whereas the six-and-thirtieth arti-
cle of the nine-and-thirty articles agreed upon by the arch-
bishops and bishops of both provinces, and the whole clergy
in the convocation holden at London, in the year of our
2 “upon δ᾽
504 THE PREFACE.
Lord 1562, for the avoiding of diversities of opinions, and for
establishing of consent touching true religion, is in these
words following, viz.
“That the book of consecration of archbishops and bishops,
and ordaining of priests and deacons, lately set forth in the
time of King Edward VI., and confirmed at the same time
by authority of parliament, doth contain all things necessary
to such consecration and ordaining, neither hath it any thing
that of itself is superstitious and ungodly: and therefore
whosoever are consecrated or ordered according to the rites
of that book, since the second year of the aforenamed King
Edward unto this time, or hereafter shall be consecrated or
ordered according to the same rites; we decree all such to
be rightly, orderly, and lawfully consecrated and ordered.”
‘It be enacted, and be it therefore enacted by the authority
aforesaid, that all subscriptions hereafter to be had or made
unto the said articles, by any deacon, priest, or ecclesiastical
person, or other person whatsoever who by this act, or any
other law now in force, is required to subscribe unto the
said articles, shall be construed and taken to extend, and
shall be applied (for and touching the said six-and-thirtieth
article) unto the book containing the form and manner of
making, ordaining, and consecrating of bishops, priests, and
deacons, in this act mentioned, in such sort and manner as
the same did heretofore extend unto the book set forth in the
time of King Edward VI., mentioned in the said six-and-
thirtieth article; any thing in the said article, or in any
statute, act, or canon heretofore had or made, to the contrary
thereof in any wise notwithstanding.’ |
THE FORM AND MANNER
OF
MAKING* OF DEACONES.
Common Prayer. Edward VI.
4 When the day appointed by the 4) First, when the day appointed by
bishop is come, after morning the bishop is come, there shall be
prayer is ended, there shall be a an exhortation, declaring the duty
sermon or exhortation, declaring and office of such as come to be
the duty and office of such as come admitted ministers ; how necessary
to be admitted deacons ; how neces- such orders are in the Church of
sary that order is in the Church Christ, and also how the people
of Christ, and also, how the people ought to esteem them in their voca-
ought to esteem them in their tion.
office.
4 First the archdeacon, or his de- 4 After the exhortation ended, the
puty, shall present unto the bishop archdeacon or his deputy shall pre-
(sttting in his chair near unto the sent such as come to the bishop to
holy table) such as desire to be be admitted, saying these words,
ordained deacons, (each of them
being decently habited,) saying
these words,
Reverend father in God, I present unto you these persons
present, to be admitted deacons.
The bishop.
Take heed that the persons, whom ye present unto us, be
apt and meet, for their learning and godly conversation, to
exercise their ministry duly, to the honour of God, and the
edifying of His Church.
4“ The archdeacon shall answer,
I have enquired of them, and also examined them, and
think them so to be.
q| Then” the bishop shall say unto the people :
Brethren, if there be any of you who knoweth any impedi-
ment, or notable crime, in any of these persons presented to
* « Ordering” ᾽ς And”
506
THE ORDERING OF DEACONS.
be ordered deacons, for the which he ought not to be admit-
ted to {μᾶς office, let him come forth in the name of God,
and shew what the crime or impediment is.
q And if any great crime or impediment be objected, the bishop shall sur-
cease from ordering that person, until such time as the party accused shall
bet found clear of that crime.
§ Then the bishop (commending such as shall be found meet to be ordered 4
to the prayers of the congregation) shall, with the clergy and people pre-
sent, sing or say the litany, with the prayers, as followeth.
The litany and suffrages.
O God the Father of heaven, &c.
Common Prayer.
From all sedition, privy
conspiracy, and_ rebellion ;
from all false doctrine, heresy,
and schism; from hardness
of heart, and contempt of Thy
word and commandment,
Good Lord, deliver us.
We sinners do_ beseech
Thee to hear us, O Lord
God; and that it may please
Thee to rule and govern Thy
holy Church universal in the
right way ;
We beseech Thee to hear us,
good Lord.
That it may please Thee to
keep and strengthen in the
true worshipping of Thee, in
righteousness and holiness of
life, Thy servant NV. our most
gracious king and governor ;
We beseech Thee to hear us,
good Lord,
© ** the same’’
Edw. VI.
From all sedition and privy
conspiracy, from the tyranny
of the bishop of Rome, and
all his detestable enormities ;
from all false doctrine and
heresy; from hardness of
heart, and contempt of Thy
word and commandment,
Good Lord, deliver us.
We sinners do_ beseech
Thee to hear us, O Lord God;
and that it may please Thee
to govern Thy holy Church
universally in the right way;
We beseech Thee to hear us,
δο.
That it may please Thee to
keep N. Thy servant our king
and governor ;
We beseech Thee to hear us,
δο.
a «try himself ”’
THE ORDERING OF DEACONS. 507
- [That it may please Thee to bless and preserve our gra- Not in
cious queen N. and all the royal family, | mings
We beseech Thee to hear us, &c.
Elizabeth.
That it may please Thee to
illuminate all bishops, priests,
and deacons, with true know-
ledge, &c. :
We beseech Thee, &c.
That it may please Thee to
bless these Thy servants now
to be admitted to the order
of deacons, (or priests,) and
to pour Thy grace upon them,
that they may duly execute
their office, to the edifying of
Thy Church, and the glory of
Thy holy Name.
We beseech Thee, ὃ.
We humbly beseech Thee,
O Father, &c.
q Then shall be said or sung the ser-
vice for the Communion, with the
collect, epistle, and gospel, as fol-
loweth.
That it may please Thee to
illuminate all bishops, pastors,
and ministers of the Church,
with true knowledge, &c.
We beseech Thee, &c.
That it may please Thee to
bless these men, and send
Thy grace upon them, that
they may duly exercise the
office now to be committed
unto them, to the edifying of
Thy Church, and to Thy ho-
nour, praise, and glory,
We beseech Thee, &e.
We humbly beseech Thee,
&e.
Almighty God, which hast
given us grace, &c.
q Then shall be said also this that
followeth.
[ The Collect. |
Almighty God, who* by Thy divine providence hast ap-
pointed divers orders of ministers in Thy‘ Church, and didst
inspire Thine Apostles to choose into the’ order of deacons
the first martyr St. Stephen, with others"; mercifully behold
these Thy servants now called to the like office and adminis-
tration ; replenish them so with the truth of Thy doctrine,
and [adorn them with] innocency of life, that, both by word
and good example, they may faithfully serve Thee in this
office, to the glory of Thy Name, and the edification’ of Thy
Church; through the merits of our Saviour Jesus Christ,
e “which”
h “ other’’
f “the”
i * profit of the congregation”
§ “this”
508
THE ORDERING OF DEACONS.,.
who liveth and reigneth with Thee and the Holy Ghost, now
and for ever. Amen.
Common Prayer.
The Epistle. 1 Tim. iii. 8.
Likewise must the deacons
be grave, not double tongued,
not given to much wine, not
greedy of filthy lucre, holding
the mystery of the faith in
a pure conscience. And let
these also first be proved,
then let them use the office
of a deacon, being found
blameless. Even so must
their wives be grave, not
slanderers, sober, faithful in
all things. Let the deacons
be the husbands of one wife,
ruling their children and their
own households well. For
they that have used the office
of a deacon well, purchase to
themselves a good degree, and
great boldness in the faith
which is in Christ Jesus.
Edw. VI.
Then shall be said or sung
the Communion of the day,
saving the epistle shall be
read out of Timothy, as
followeth.
Likewise must the minis-
ters be honest, not double
tongued, not given to much
wine, neither greedy of filthy
lucre, but holding the mys-
tery of the faith with a pure
conscience. And let them
first be proved, and then let
them minister, so that no man
be able to reprove them. Even
so must their wives be honest,
not evil speakers, but sober
and faithful in all things. Let
the deacons be the husbands
of one wife, and such as rule
their children well, and their
own households. For they
that minister well get them-
selves a good degree, and a
great liberty in the faith
which is in Christ Jesus,
These things write I, &c. to
the end of the chapter.
q Or else this out of the Sixth of the Acts of the Apostles.
Acts vi. 2.
Then the twelve called the
multitude of the disciples
unto them and said, It is not
reason that we should leave
the word of God and serve
Then the twelve called the
multitude of the disciples to-
gether and said, It is not
meet that we should leave
the word of God and serve
THE ORDERING OF DEACONS.
tables. Wherefore, brethren,
look ye out among you seven
men of honest report, full of
the Holy Ghost and wisdom,
whom we may appoint over
this business. But we will
give ourselves continually to
prayer, and to the ministry
of the word. And the saying
pleased the whole multitude.
And they chose Stephen, a
6man full of faith and of the
Holy Ghost, and Philip and
Prochorus, and Nicanor and
Timon, and Parmenas and
Nicholas, a proselyte of An-
tioch: whom they set before
the Apostles, and when they
had prayed they laid their
hands on them. And the
word of God increased, and
the number of the disci-
ples multiplied in Jerusalem
greatly, and a great company
of the priests were obedient
to the faith.
q And before the gospel, the bishop
sitting in his chair, shall cause the
oath of the king’s supremacy, and
against the power and authority of
all foreign potentates, to be minis-
tered unto every of them that are
to be ordered.
The oath of the king’s
supremacy.
I, A. B. do utterly testify
and declare in my conscience,
that the king’s highness is
509
tables. Wherefore, brethren,
look ye out among you seven
men of honest report, and
full of the Holy Ghost and
wisdom, to whom we may
commit this business. But
we will give ourselves conti-
nually to prayer, and to the
administration of the word.
And that saying pleased the
whole multitude. And they
chose Stephen, a man full of
faith and full of the Holy
Ghost, and Philip and Pro-
chorus, and Nicanor and
Timon, and Parmenas and
Nicholas, a convert of An-
tioch: these they set before
the Apostles, and when they
had prayed they laid their
hands on them. And the
word of God increased, and
the number of the disci-
ples multiplied in Jerusalem
greatly, and a great company
of the priests were obedient
to the faith.
q And before the gospel, the bishop
sitting in a chair, shall cause the
oath of the king’s supremacy, and
against the usurped power and
authority of the bishop of Rome,
to be ministered unto every of them
that are to be ordered.
The oath of the king’s
supremacy.
I from henceforth shall
utterly renounce, refuse, re-
linquish, and forsake the bi-
510
the only supreme governor of
this realm, and of all other
his highness’s dominions and
countries, as well in all spiri-
tual or ecclesiastical things or
causes, as temporal: and that
no foreign prince, person, pre-
late, state, or potentate, hath
or ought to have any juris-
diction, power, preeminence,
or authority, ecclesiastical or
spiritual, within this realm.
And therefore I do utterly
renounce and forsake all
foreign jurisdictions, powers,
superiorities, and authorities ;
and do promise that from
henceforth I shall bear faith
and true allegiance to the
king’s highness, his heirs, and
lawful successors, and to my
power shall assist and defend
all jurisdictions, privileges,
preeminences, and authori-
ties granted or belonging to
the king’s highness, his heirs
and successors, or united
and. annexed to the imperial
crown of this realm ; so help
me God, and the contents of
this book.
supreme head in earth of the Church of England. And this7
THE ORDERING OF DEACONS,.
shop of Rome, and his au-
thority, power, and jurisdic-
tion. And I shall never con-
sent nor agree that the bi-
shop of Rome shall practise,
exercise, or have any manner
of authority, jurisdiction, or
power within this realm, or
any other the king’s domin-
ions, but shall resist the same
at all times, to the uttermost
of my power. And I from
henceforth will accept, repute,
and take the king’s majesty,
to be the only supreme head
in earth of the Church of
England: and to my cunning
wit and uttermost of my
power, without guile, fraud,
or other undue means, I will
observe, keep, maintain, and
defend, the whole effects and
contents of all and singular
acts and statutes, made and
to be made within this realm,
in derogation, extirpation, and
extinguishment of the bishop
of Rome, and his authority,
and all other acts and statutes,
made or to be made, in con-
firmation and corroboration
of the king’s power, of the
I will do against all manner of persons, of what estate, dig-
nity, or degree, or condition they be; and in no wise do, nor
to my power suffer to be done or attempted, directly or in-
directly, any thing or things, privily or apertly, to the let,
hindrance, damage, or derogation thereof, or any part thereof,
by any manner of means, or for any manner of pretence.
And in case any oath be made, or hath been made by me, to.
THE ORDERING OF DEACONS. 511
any person or persons, in maintenance, defence, or favour of
the bishop of Rome, or his authority, jurisdiction, or power,
I renounce the same, as vain and annihilate. So help me
God through Jesus Christ.
4 Then shall the bishop examine every one of them that are to be ordered,
in the presence of the people, after this manner following.
Do you trust that you are inwardly moved by the Holy
Ghost to take upon you this office and ministration, to serve
God for the promoting of His glory, and the edifying of His
people ?
Answer. I trust so.
The Bishop.
Do you* think that you! are truly called, according to the
will of our Lord Jesus Christ, and the due order of this
realm, to the ministry of the Church ?
Answer. I think so.
The Bishop.
Do you unfeignedly believe all the canonical Scriptures of
the Old and New Testament ?
Answer. I do believe them.
The Bishop.
Will you diligently read the same unto the people assem-
bled in the Church where you shall be appointed to serve ?
Answer. I will.
The Bishop.
It appertaineth™ to the office of a deacon, in the church
where he shall be appointed [to serve] to assist the priest in
divine service, and especially when he ministereth the holy
Communion, and to help him in [the] distribution thereof,
and to read holy Scriptures and homilies in the church";
and to instruct the youth in the catechism ; [in the absence
of the priest] to baptize [infants,] and to preach, if he be ad-
mitted thereto by the bishop. And furthermore, it is his
office, where provision is so made, to search for the sick, poor,
and impotent people of the parish, to intimate their estates,
names, and places where they dwell, unto the curate, that
by his exhortation they may be relieved with the alms° of
Sty’? n “congregation”
1 “that ye truly be called”’ ° “by the parish or other convenient
™ “pertaineth” alms”
512 THE ORDERING OF DEACONS.
the parishioners, or others. Will you do this gladly and
willingly ?
Answer. I will so do, by the help of God.
The Bishop.
Will you apply all your diligence to frame and fashion 8
your own lives, and the lives of your families, according to
the doctrine of Christ; and to make both yourselves and
them, as much as in you lieth, wholesome examples of the
flock of Christ ?
Answer. I will so do, the Lord being my helper.
The Bishop.
Will you reverently obey your ordinary, and other chief
ministers of the Church, and them to whom the charge and
government over? you is committed, following with a glad
mind and will their godly admonitions ?
Answer. I will endeavour myself, the Lord being my
helper.
q Then the bishop laying his hands severally upon the head of every one of
them, [humbly kneeling before him,] shall say,
Take thou authority to execute the office of a deacon in
the Church of God committed unto thee: in the name of the
Father, [and of] the Son, and of the Holy Ghost. Amen.
q Then shall the bishop deliver to every one of them the New Testament,
saying,
Take thou authority to read the gospel in the Church of
God, and to preach the same, if thou be thereto licensed 4 ὍΝ
the bishop himself.
q Then one of them, appointed by the bishop, shall read the gospel",
St. Luke xu. 35.
{Let your loins be girded about, and your lights burning;
and ye yourselves like unto men that wait for their Lord,
when He will return from the wedding; that, when He
cometh and knocketh, they may open unto Him immediately.
Blessed are those servants, whom the Lord when He cometh
shall find watching. Verily I say unto you, that He shall
gird Himself, and make them to sit down to meat, and will
come forth and serve them. And if He shall come in the
P “ is committed over you” 4 ordinarily commanded” 1 “ of that day”
THE ORDERING OF DEACONS. 513
second watch, or come in the third watch, and find them so,
blessed are those servants. | |
4 Then shall the bishop proceed in* the Communion, and all that are‘ or-
dered shall tarry, and receive the holy Communion the same day with the
bishop.
q The Communion ended, after the last collect, and immediately before the
benediction, shall be said these® collects following.
Almighty God, giver of all good things, who of Thy great
goodness hast vouchsafed to accept and take these Thy ser-
vants unto the office of deacons in Thy Church; make them,
9we beseech Thee, O Lord, to be modest, humble, and con-
stant in their ministration, to have a ready will to observe all
spiritual discipline; that they having always the testimony of
a good conscience, and continuing ever stable and strong in
Thy Son Christ, may so well behave’ themselves in this in-
ferior office, that they may be found worthy to be called unto
the higher ministries in Thy Church ; through the same Thy
Son our Sayiour Jesus Christ, to whom be glory and honour
world without end. Amen.
[Prevent us, O Lord, in all our doings with Thy most gra- Not in
cious favour, and further us with Thy continual help; that in ποῦ
all our works begun, continued, and ended in Thee, we may
glorify Thy holy Name, and finally by Thy mercy obtain ever-
lasting life; through Jesus Christ our Lord. Amen.
The peace of God, which passeth all understanding, keep
your hearts and minds in the knowledge and love of God,
and of His Son Jesus Christ our Lord: and the blessing of
God Almighty, the Father, the Son, and the Holy Ghost, be
amongst you, and remain with you always. Amen.]
q And here it must be declaredx unto the deacon, that he must continue in
that office of a deacon the space of a whole year’ (except for reasonable
causes it shall” otherwise seem good unto the bishop) to the intent he may
be perfect, and well expert in the things appertaining to the ecclesiastical
administration. In executing whereof if he be found faithful and dili-
gent, he may be admitted by his diocesan to the order of: priesthood, [at
the times appointed in the canon ; or else, on urgent occasion, upon some
other Sunday, or holyday, in the face of the Church, in such manner and
form as hereafter followeth. |
Petia”? t “be” u “this collect”’ ¥ ge”
x “shewed” Υ “at least’ * **be otherwise seen to his ordinary”’
L’ESTRANGE, ἘΣ
THE FORM [AND MANNER}
OF
ORDERING [OF] PRIESTS.
Edward VI.
[When the exhortation is ended, then shall follow the
Communion. And for the epistle, shall be read out of the
twentieth chapter of the Acts of the Apostles as followeth :
il
“From Mileto Paul sent messengers to Ephesus, and -
called the elders of the congregation,” &c., to “it 1s more
_ blessed to give than to receive.” Or else this third chapter
of the first epistle to Timothy, “ This is a true saying,” &c.
to “ and received up into glory.”
After this shall be read for the gospel, a piece of the last
chapter of Matthew, as followeth: “ Jesus came and spake
unto them, saying,” &c., ἐο “ I am with you alway, even unto
the end of the world.”
Or else this that followeth of the tenth chapter of John:
“ Verily, verily, I say unto you,” &c., ¢o “ and there shall be
one fold and one shepherd.”
Or else this of the twentieth chapter of John: “The same
day at night,” &c., to “ Whosoever’s sins ye retain, they are
retained.”
When the gospel is ended, then shall be said or sung,
“Come Holy Ghost, eternal God, proceeding from above,
Both from the Father, and the Son, the God of peace and
love.” |
Common Prayer.
{| When the day appvinted by the bishop is come, after morning prayer is
ended, there shall be a sermon or exhortation, declaring the duty and office
of such as come to be admitted priests ; how necessary that order is in
the Church of Christ, and also how the people ought to esteem them in
their office.
Common Prayer. Edward VI.
4 First, the archdeacon, or, in his 4 And then the archdeacon shall
absence, one appointed in his stead, present unto the bishop all them
shall present unto the bishop (sit- that shall receive the order of
12
THE ORDERING OF PRIESTS. 515
ting in his chair near to the holy priesthood that day. The arch-
table) all them that shall receive deacon saying,
the order of priesthood that day,
(each of them being decently habit-
ed,) and say,
Reverend Father in God, I present unto you these persons
present, to be admitted to the order of priesthood.
The Bishop.
Take heed that the persons, whom ye present unto us, be
apt and meet for their learnmg and godly conversation, to
exercise their ministry duly, to the honour of.God, and [the]
edifying of His Church.
q The archdeacon shall answer,
I have enquired of them, and also examined them, and
think them so to be.
{| Then the bishop shall say unto the people ;
Good people, these are* they whom we purpose, God will-
ing, to receive this day unto the holy office of priesthood: for
after due examination we find not [to] the contrary, but that
they be lawfully called to their function and ministry, and
that they be persons meet for the same. But yet if there be
any of you, who” knoweth any impediment, or notable crime,
in any of them, for the which he ought not to be received
into this holy ministry, let* him come forth in the Name of
God, and shew what the crime or impediment is.
q And if any great crime or impediment be objected, the bishop shall sur-
cease from ordering that person, until such time as the party accused
shall4 be found clear of that crime.
“ Then the bishop (commending such as shall be found meet to be ordered
to the prayers of the congregation) shall, with the clergy® and people pre-
sent, sing or say the litany, with the prayers, [as is before appointed in
the form of ordering deacons ; save only, that,in the proper suffrage there
added, the word [deacons] shall be omitted, and the word [priests] in-
serted instead of it.]
q Then shall be sung or said the service for the Communion, with the collect,
epistle, and gospel, as followeth.
The Collect.
13 Almighty God, giver of all good things, who® by Thy
holy Spirit hast appointed divers orders of ministers in the
a “ be” Ὁ which’? « “now in the Name of God declare the same’’
ἃ “try himself”’ © “ clerks” f “as followeth”’ & “which”
ΕΟ
516 THE ORDERING OF PRIESTS.
Church ; mercifully behold these Thy servants now called
to the office of priesthood; and replenish them so with the
truth of Thy doctrine, and [adorn them with] innocency of
life, that both by word and good example, they may faith-
fully serve Thee in this office, to the glory of Thy Name, and
the edification of Thy Church; through the merits of our
Saviour Jesus Christ, who liveth and reigneth with Thee and
the Holy Ghost, world without end. Amen.
The Epistle. “yphes. iv. 7.
[Unto every one of us is given grace, according to the mea-
sure of the gift of Christ. Wherefore He saith, When He
ascended up on high, He led captivity captive, and gave gifts
unto men. (Now that He ascended, what is it but that He
also descended first into the lower parts of the earth? He
that descended, is the same ‘also that ascended up far above
all heavens, that He might fill all things.) And He gave
some Apostles, and some Prophets, and some Evangelists, and
same pastors and teachers; for the perfecting of the saints,
for the work of the ministry, for the edifying of the body of
Christ; till we all come in the unity of the faith, and of the
' knowledge of the Son of God, unto a perfect man, unto the
measure of the stature of the fulness of Christ.
q After this shall be read for the gospel part of the ninth chapter of ‘St.
Matthew, as. followeth.
St. Matt. ix. 36.
When Jesus ‘saw the multitude, He was moved with com-
passion on them, because they famted, and were scattered
abroad as sheep having no shepherd. Then saith He unto
His disciples, The harvest truly is plenteous, but the labour-
ers are few. Pray ye therefore the Lord of the harvest, that
He will send forth labourers into His harvest.
q Or else this that followeth, out of the tenth chapter of St. John.
: St. John x. 1.
Verily, verily 1 say unto you, He that entereth not by the
door into the sheep-fold, but climbeth up some other way, -
the same is a thief and a robber. But He that entereth in
by the door is the Shepherd of the sheep. Τὸ Him the por-
h “the profit of the congregation”
THE ORDERING OF PRIESTS. 517
ter openeth, and the sheep hear His voice; and He calleth
His own sheep by name, and leadeth them out. And when
He putteth forth His own sheep He goeth before them, and
the sheep follow Him; for they know His voice. And a
stranger will they not follow, but will flee from him ; for they
know not the voice of strangers. This parable spake Jesus
unto them, but they understood not what things they were
which He spake unto them. Then said Jesus unto them
again, Verily, verily I say unto you, I am the door of the
sheep. All that ever came before Me are thieves and rob-
bers ; but the sheep did not hear them. I am the door; by
Me if any man enter in, he shall be saved, and shall go in and
out,and find pasture, The thief cometh not but for to steal, and
14to kill, and to destroy: Iam come that they might have life,
and that they might have it more abundantly. I am the good
Shepherd : the good Shepherd giveth His life for the sheep.
But he that is an hireling, and not the Shepherd, whose
own the sheep are not, seeth the wolf coming, and leaveth
the sheep, and fleeth; and the wolf catcheth them, and scat-
tereth the sheep. The hireling fleeth, because he is an hire-
ling, and careth not for the sheep. I am the good Shepherd,
and know My sheep, and am known of Mine. As the Father
knoweth Me, even so know I the Father; and I lay down
My life for the sheep. And other sheep I have, which are
not of this fold: them also I must bring, and they shall hear
My voice; and there shall be one fold, and one Shepherd. |
4“ Then the bishop [sitting in his chair] shall minister unto every [one]
of them the oath concerning the kiny’s supremacy, as it is [before] set
forth in the [ form for the] orderling] of deacons.
q And that done, he shall say unto them* as hereafter followeth.
You have heard, brethren, as well in your private examina-
tion, as in the exhortation [which was now made to you,]
and in the holy lessons taken out of the gospel, and! the
writings of the Apostles, of what dignity, and of how great
importance this office is, whereunto ye are™ called. And
now [again] we exhort you, in the Name of our Lord Jesus
Christ, "{that you] have in remembrance, into how high a
i out’ k “which are appointed to receive the said office” 1 “of”
m 66 be” n «6 to’’
518 THE ORDERING OF PRIESTS.
dignity, and to how weighty° an office and charge ye are?
called: that is to say, 4messengers, 4watchmen’, and 4stew-
wards of the Lord; to teach, and to premonish, to feed and
provide for the Lord’s family; to seek for Christ’s sheep
that are dispersed abroad, and for His children who are* in
the midst of this naughty world, that they may‘ be saved
through Christ for ever.
Have always therefore printed in your remembrance, how
great a treasure is committed to your charge. For they are™
the sheep of Christ, which He bought with His death, and for
whom He shed His blood. The Church and congregation
whom you must serve, is His spouse, and His body. And if
it shall happen* the same Church, or any member thereof, to
take any hurt or hindrance by reason of your negligence, ye
know the greatness of the fault, and also the horrible punish-
ment that’ will ensue.. Wherefore consider with yourselves
the end of your ministry towards the children of God, towards
the spouse and body of Christ ; and see that you never cease
your labour, your care and diligence, until you have done all
that lieth in you, according to your bounden duty, to bring
all such as are or shall be committed to your charge, unto
that agreement in [the] faith and knowledge of God, and to
that ripeness and perfectness of age in Christ, that there
be no place left among you’, either. for error in religion,
or for viciousness in life.
Forasmuch* then as your office is both of so great excel-
lency, and of so great difficulty, ye see with how great care and
study ye ought to apply yourselves, as well that ye may shew
yourselves dutiful” and thankful unto that Lord, who hath
placed you in so high a dignity; as also to beware, that
neither you yourselves offend, nor® be occasion that others
offend. Howbeit, ye cannot have a mind and will thereto of
yourselves ; for that will¢ and ability is given of God alone:
therefore® ye ought, and have need, to pray earnestly‘ for His
holy Spirit. And seeing that you cannot by any other 15
means compass the doing so weighty a work, pertaining to
° * chargeable” P “be” 9 “the’’ τ “the pastors”
5. ‘which be” £88 te u 6 he’? x “ chance’’
Υ “which” z “them” a ‘* Then forasmuch” b “kind”
© “neither’’ a ἐς ΠΟΥ ΘΙ" 6 ve see πον" f * earnestly pray”
p y ἃ
THE ORDERING.OF PRIESTS.
519
the salvation of man, but with doctrine and exhortation taken
out of the holy Scriptures, and with a life agreeable to the
same ; consider® how studious ye ought to be in reading and
learning the Scriptures, and in framing the manners both of
yourselves, and of them that specially pertain unto you, ac-
cording to the rule of the same Scriptures.: and for this self-
same cause, how ye ought to forsake and set aside (as much
as you may) all worldly cares and studies.
Common Prayer.
We have good hope that you
have well weighed and pon-
dered these things with your-
selves long before this time ;
and that you have clearly de-
termined, by God’s grace, to
give yourselves wholly to this
office, whereunto it hath
pleased God to call you: so
that, as much as lieth in you,
you will apply yourselves
wholly to this one thing, and
draw all your cares and
studies this way; and that
you will continually pray to
God the Father, by the me-
diation of our only Saviour
Jesus Christ, for the heavenly
assistance of the Holy Ghost;
that, by daily reading and
weighing of the Scriptures,
ye may wax riper and stronger
in your ministry; and that
ye may so endeavour your-
selves, from time to time, to
sanctify the lives of you and
yours, and to fashion them
after the rule and doctrine of
Christ, that ye may be whole-
Edward VI.
We have good hope that
you have well weighed and
pondered these things with
yourselves long before this
time; and that you have
clearly determined, by God’s
grace, to give yourselves
wholly to this vocation where-
unto it hath pleased God to
call you. So that as much as
lieth in you, you will apply
yourself wholly to this one
thing, and draw all your cares
and studies this way and to
this end, and that you will
continually pray for the hea-
venly assistance of the Holy
Ghost, from God the Father,
by the mediation of our only
Mediator and Saviour Jesus
Christ, that by daily reading
and weighing of the Scrip-
tures ye may wax riper and
stronger in your ministry,
and that ye may so endea-
vour yourselves from time to
time to sanctify the lives of
vou and yours, and to fashion
them after the rule and doc-
5 “ve perceive’
520 THE ORDERING OF PRIESTS.
some and godly examples and trine of Christ, that ye may
patterns for the people to be wholesome and godly ex-
follow. amples and patterns for the
rest of the congregation to
follow. .
And [now] that this present congregation of Christ here
assembled may also understand your minds and wills in these
things, and that this your promise may" the more move you
to do your duties, ye shall answer plainly to these things,
which we, in the Name of Godi, and of His Church, shall de-
mand of you touching the same.
Do you think in your heart, that you be truly called, ac-
cording to the will of our Lord Jesus Christ, and the order
of this Church of England; to the [order and] ministry of
priesthood ?
Answer. I think it.
The Bishop.
Are* you persuaded that the holy Scriptures contain suffi-
ciently all doctrine required of necessity for eternal salvation
through faith in Jesus Christ ? and are you determined, out! !
of the said Scriptures to instruct the people committed to16 —
your charge, and to teach nothing, as required of necessity
to eternal salvation, but that [which] you shall be persuaded
may be concluded and proved by the Scripture?
Answer. I am so persuaded, and have so determined by
God’s grace.
The Bishop.
Will you then give your faithful diligence always so to
minister the doctrine and Sacraments, and the discipline of
Christ, as the Lord hath commanded, and as this [Church
and] realm hath received the ‘same, according to the com-
mandments of God; so that you may teach the people com-
mitted to your ctre and charge with all diligence to keep
and observe the same ?
Answer. I will do so, by the help of the Lord.
The Bishop.
Will you be ready, with all faithful diligence, to ‘banish
and drive away all erroneous and strange doctrines contrary
to God’s word; and to use both public and private moni-
* “shall” * “the congregation” ΣᾺ 1“ with”
THE ORDERING OF PRIESTS.
521
tions and exhortations, as well to the sick as to the whole,
within your cures, as need shall require, and occasion [shall]
be given?
Answer. I will, the Lord being my helper.
The Bishop.
Will you be diligent in prayers, and in reading of the
holy Scriptures, and in such studies as help to the knowledge
of the same, laying aside the study of the world and the flesh?
Answer. I will endeavour myself so to do, the Lord being
my helper.
The Bishop.
Will you be diligent to frame and fashion your own selves,
and your families, according to the doctrine of Christ; and
to make both yourselves and them, as much as in you lieth,
wholesome examples and patterns™ to the flock of Christ ?
Answer. I will" apply myself [thereto,] the Lord being
my helper.
The Bishop.
Will you maintain and set forwards, as much as lieth in
you, quietness, peace, and love, among all Christian people,
and especially among them that are or shall be committed to
your charge ?
Answer. I will so do, the Lord being my helper.
The Bishop.
Common Prayer.
Will you reverently obey
your ordinary, and other
chief ministers, unto whom is
committed the charge and
government over you ; follow-
ing with a glad mind ‘and
will their godly admonitions,
and submitting yourselves to
their godly judgments ?
Edward VI.
Will you reverently obey
your ordinary, and other
chief ministers, unto whom
the government and charge
is committed over you, follow-
ing with a glad mind and will
their godly admonitions, and
submitting yourselves to their
godly judgments ?
Answer. I will so do, the Lord being my helper.
q Then shall the bishop, [standing up,]| say,
Almighty God, who hath Almighty God, who hath
given you this will to do all given you this will to do all
these things; grant‘also unto ‘these ‘things; grant also unto
m “ spectacles” ἈΠΕ §0’?
522
you strength and power to
perform the same; that He
may accomplish His work
which He hath begun in you;
through Jesus Christ our
Lord. Amen.
q After this, the congregation shall
be desired, secretly in their prayers,
to make their humble supplications
to God for all these things: for
the which prayers there shall be
silence kept for a space.
THE ORDERING OF PRIESTS.
you strength and power to
perform the same; that He
may accomplish His work
which He hath begun in you,
until the time He shall come
at the latter day to judge the
quick and the dead.
q ΠΑΝ this the congregation shall
be desired, secretly in their prayers,
to make their humble supplications
to God for the aforesaid things:
for the which prayers there shall
be a certain space kept in silence.
[q After which shall be sung or said by the bishop (the persons to be ordained
priests all kneeling) Veni, Creator Spiritus ; the bishop beginning, and
the priests, and others that are present, answering by verses, as followeth.
Come, Holy Ghost, our souls inspire,
And lighten with celestial fire.
Thou the anointing Spirit art,
Who dost Thy seven-fold gifts impart.
Thy blessed unction from above,
Is comfort, life, and fire of love.
Enable with perpetual light
The dulness of our blinded sight.
- Anoint and cheer our soiled face
With the abundance of Thy grace.
Keep far our foes, give peace at home:
Where Thou art guide, no ill can come.
Teach us to know the Father, Son,
And Thee, of both, to be but One.
That, through the ages all along,
This may be our endless song ;
Praise to Thy eternal merit,
Father, Son, and Holy Spirit.
Or this.
Come, Holy Ghost, eternal God,
Proceeding from above,
Both from the Father and the Son,
The God of peace and love ;
THE ORDERING OF PRIESTS. 523
Visit our minds, into our hearts
Thy heavenly grace inspire ;
That truth and godliness we may
Pursue with full desire.
Thou art the very Comforter
In grief and all distress ;
The heav’nly gift of God most high,
No tongue can it express ;
The fountain and the living spring
Of joy celestial ;
The fire so bright, the love so sweet,
The unction spiritual.
Thou in Thy gifts art manifold,
By them Christ’s Church doth stand :
In faithful hearts Thou writ’st Thy law,
The finger of God’s hand.
According to Thy promise, Lord,
Thou givest speech with grace ;
That through Thy help God’s praises may
Resound in every place.
O Holy Ghost, into our minds,
Send down Thy heav’nly light ;
Kindle our hearts with fervent zeal,
To serve God day and night.
Our weakness strengthen and confirm,
(For, Lord, Thou know’st us frail ;)
That neither devil, world, nor flesh,
Against us may prevail.
Put back our enemy far from us,
And help us to obtain
Peace in our hearts with God and man,
(The best, the truest gain ;)
And grant that Thou being, O Lord,
Our leader and our guide,
We may escape the snares of sin,
And never from Thee slide.
524 THE ORDERING OF PRIESTS.
Such measures of Thy powerful grace
Grant, Lord, to us, we pray ;
That Thou may’st be our Comforter
At the last dreadful day.
Of strife and of dissention
Dissolve, O Lord, the bands,
And knit the knots of peace and love
Throughout all Christian lands.
Grant us the grace that we may know
The Father of all might,
That we of His beloved Son
May gain the blissful sight ;
And that we may with perfect faith
Ever acknowledge Thee,
The Spirit of Father, and of Son,
One God in Persons Three. |
To God the Father laud and praise,
And to His blessed Son,
And to the Holy Spirit of grace,
Co-equal Three in One.
And pray we, that our only Lord
Would please His Spirit to send
On all that shall profess His Name,
From hence to the world’s end. Amen.]
q That done, the bishop shall pray in this wise, [and say,]
Let us pray.
Almighty God and heavenly Father, who° of Thine infi-
nite love and goodness towards us, hast given to us Thy
only and most dear[{ly] beloved Son Jesus Christ, to be our
Redeemer, and [the] Author of everlasting life; who, after
He had made perfect our redemption by His death, and was 18
ascended into heaven, sent abroad into the world His Apo-
stles, Prophets, Evangelists, Doctors, and Pastors; by whose
labour and ministry He gathered together a great flock in all
the parts of the world, to set forth the eternal praise of Thy
holy Name: for these so great benefits of Thy eternal good-
ness, and for that Thou hast vouchsafed to call these Thy
servants here present to the same office and ministry?
° “ which’ . _ P of”
THE ORDERING OF PRIESTS. 525
[appointed for] the salvation of mankind, we render unto
Thee most hearty thanks, we praise’ and worship Thee; and
we humbly beseech Thee, by the same Thy [blessed] Son,
to grant unto all’, which either here or elsewhere call upon
Thy [holy] Name, that we may [continue to] shew ourselves
thankful unto Thee for these and all other Thy benefits ; and
that we may daily increase and go forwards in the knowledge
and faith of Thee and Thy Son, by the Holy Spirit. So that
as well by these Thy ministers, as by them over* whom they
shall be appointed [Thy] ministers, Thy holy Name may be
for evert glorified, and Thy blessed kingdom enlarged; through
the same Thy Son" Jesus Christ our Lord, who liveth and
reigneth with Thee in the unity of the same Holy Spirit,
world without end. Amen.
4] When this prayer is done, the bishop with the priests present shall lay
their hands severally upon the head of every one that receiveth *the order
of priesthood; the receivers humbly kneeling upon their knees, and the
bishop saying,
Receive the Holy Ghost [for the office and work of a
priest in the Church of God, now committed unto Thee by
the imposition of our hands.] Whose sins thou dost forgive,
they are forgiven ; and whose sins thou dost retain, they are
retained. And be thou a faithful dispenser of the word of
God, and of His holy Sacraments ; in the Name of the Father,
and of the Son, and-of the Holy Ghost. Amen.
§ [Then] the bishop shall deliver to every one of them [kneeling] the Bible
in[ to] his hand, saying,
Take thou authority to preach the word of God, and to
minister the holy Sacraments in the’ congregation, where
thou ‘shalt be lawfully? appointed [thereunto. ]
Common Prayer. Edward VI.
9 When this is done, the Nicene When this ts done, the congregation
Creed shall be swung or said ; and shall sing the Creed, and also they
the bishop shall after that go on shall go to the Communion, which
in the service of the Communion, all they that receive orders shall take
which all they that receive orders together, and remain in the same
shall take together, and remain in ‘place where hands were laid upon
4 ‘worship and praise’ aS oe’ > Ew tor,
t “always”? « “our Lord Jesus Christ which” * orders”
y 66 this” ΖΦ τι so”’
526
the same place where hands were
laid upon them, until such time as
they have received the Communion.
THE ORDERING OF PRIESTS.
them, until such time as they have
received the Communion.
4 The Communion being done, after the last collect, and immediately before
the benediction, shall be said* these collects.
Common Prayer.
Most merciful Father, we
beseech Thee to send upon
these Thy servants Thy hea-
venly blessing ; that they may
be clothed with righteousness,
and that Thy word spoken by
their mouths may have such
success, that it may never be
spoken in vain. Grant also,
that we may have grace to
hear and receive what they
shall deliver out of Thy most
holy word, or agreeable to
the same, as the means of our
salvation; that in all our
words and deeds we may seek
Thy glory, and the increase
of Thy kingdom; through
Jesus Christ our Lord. Amen.
Edw. VI.
Most merciful Father, we
beseech Thee to send upon
these Thy servants Thy hea-
venly blessing, that they may
be clad about with all justice,
and that Thy word spoken by
their mouths, may have such
success that it may never be
spoken in vain. Grant also
that we may have grace to
hear and receive the same as
Thy most holy word, and the
mean of our salvation; that
in all our words and deeds
we may seek Thy glory and
the increase of Thy kingdom,
through Jesus Christ our
Lord. Amen.
[Prevent us, O Lord, in all our doings, with Thy most
gracious favour, and further us with Thy continual help, that
in all our works begun, continued, and ended in Thee, we
may glorify Thy holy Name, and finally by Thy mercy
obtain everlasting life; through Jesus Christ our Lord.
Amen.
The peace of God, which passeth all understanding, keep
your hearts and minds in the knowledge and love of God,
and of His Son Jesus Christ our Lord: and the blessing of
God Almighty, the Father, the Son, and the Holy Ghost, be
amongst you, and remain with you always. Amen. |]
@ “this collect’’
THE ORDERING OF PRIESTS. 527
Common Prayer.
q And if on the same day the order
of deacons be given to some, and
the order of priesthood to others ;
the deacons shall be first presented,
and then the priests; and it shall
suffice that the litany be once said
for both. The collects shall both
be used ; first, that for deacons,
then that for priests. The epistle
shall be Ephes. iv. 7—13, as be-
fore in this office. Immediately
after which, they that are to be
made deacons shall take the oath
of supremacy, be examined, and
ordained, as is above prescribed.
Then one of them having read the
gospel, (which shall be either out
of St. Matt. ix. 36—38, as before
in this office ; or else St. Luke xii.
35 —38, as before in the form for
the ordering of deacons,) they that
are to be made priests shall like-
wise take the oath of supremacy,
be examined, and ordained, as is
in this office before appointed.
Edw. VI.
q And if the orders of deacon and
priesthood be yiven both upon one
day; then shall all things at the
holy Communion be used, as they
are appointed at the ordering of
priests. Saving that for the epistle,
the whole third chapter of the first
to Timothy shall be read as it is
set out before in the order of
priests. And immediately after
the epistle the deacons shall be
ordered. And it shall suffice, the
litany to be said once.
Then fol-
lows as be-
low, At the
Commu-
nion.
THE
FORM OF [ORDAINING OR] CONSECRATING
OF AN
ARCHBISHOP OR BISHOP;
[ WilICH IS ALWAYS TO BE PERFORMED UPON SOME SUNDAY OR HOLY-DAY. |
---- -͵͵ς-.΄͵ςπς.
Common Prayer.
[1 When all things are duly prepared in the Church, and set in order, after
morning prayer is ended, the archbishop (or some other bishop appointed)
shall begin the Communion service ; in which this shall be
The Collect.
Almighty God, who by Thy Son Jesus Christ didst give to
21
Thy holy Apostles many excellent gifts, and didst charge
them to feed Thy flock; give grace, we beseech Thee, to all
bishops, the pastors of Thy Church, that they may diligently
preach Thy word, and duly administer the godly discipline
thereof; and grant to the people, that they may obediently
follow the same ; that all may receive the crown of everlast-
ing glory ; through Jesus Christ our Lord. Amen.
§] And another bishop shall read.]
Edw. VI. At the Communion.
The Epistle. 1 Tim. iii. 1.
Common Prayer.
This is a true saying, Ifa
man desire the office of a bi-
shop, he desireth a good work.
A bishop then must be blame-
less, the husband of one wife,
vigilant, sober, of good be-
haviour, given to hospitality,
apt to teach; not given to
Edward VI.
This is a true saying, Ifa
man desire the office of a bi-
shop, he desireth an honest
work. A bishop therefore
must be blameless, the hus-
band of one wife, diligent,
sober, discreet, a lover of
hospitality, apt to teach, not
THE CONSECRATION OF BISHOPS.
wine, no striker, not greedy
of filthy lucre, but patient,
22 not a brawler, not covetous ;
one that ruleth well his own
house, having his children in
subjection with all gravity ;
(For if a man know not how
to rule his own house, how
shall he take care of the
Church of God?) Not a
novice, lest being lifted up
with pride he fall into the
condemnation of the devil.
Moreover, he must have a
good report of them which
are without ; lest he fall into
reproach, and the snare of
the devil.
529
given to overmuch wine, no
fighter, not greedy of filthy
lucre ; but gentle, abhorring
fighting, abhorring covetous-
ness; one that ruleth well his
own house, one that hath his
children in subjection with all
reverence: (for if a man can-
not rule his own house, how
shall he care for the congre-
gation?) He may not be a
young scholar, lest he swell
and fall into the judgment of
the evil speaker. He must
also have a good report of
them which are without, lest
he fall into rebuke and snare
of the evil speaker.
[Or this.
For the Epistle.
Acts xx. 17.
From Miletus Paul sent to Ephesus, and called the elders
of the Church, &c.
Edw. VI.
See this in the Ordering of Priests.
q Then another bishop shall read]
The Gospel.
St. John xxi. 15.
Jesus saith* to Simon Peter, Simon, son of Jonas», lovest
thou Me more than these? He saith* unto Him, Yea, Lord,
Thou knowest that I love Thee.
He saith* to him again the second time, Si-
My lambs.
mon, son of Jonas”, lovest thou Me?
Yea, Lord, Thou knowest that I love Thee.
He saith* unto him, Feed
He saith* unto Him,
He saith* unto
him, Feed My sheep. He saith* unto him the third time,
Simon, son of Jonas», lovest thou Me? Peter was grieved°
because He said unto him the third time, Lovest thou Me?
And he said unto Him, Lord, Thou knowest all things ;
Thou knowest that I love Thee. Jesus saith® unto him,
Feed My sheep.
a ‘6 said”
L’ ESTRANGE,
" Johanna” ¢ * sorry”
M Mm
530 THE CONSECRATION OF BISHOPS.
[Or this. St. John xx. 19. |
The same day at evening, being the first day of the week, |
when the doors were shut where the disciples were assembled
for fear of the Jews, came Jesus, and stood in the midst, and
saith unto them, Peace be unto you. And when He had so
said, He shewed unto them His hands and His side. Then
were the disciples glad, when they saw the Lord. Then saith
Jesus to them again, Peace be unto you: as My Father hath
sent Me, even so send I you. And when He had said this,
He breathed on them, and saith unto them, Receive ye the
Holy Ghost. Whosesoever sins ye remit, they are remitted
unto them ; and whosesoever sins ye retain, they are retained.
Or this. St. Matt. xxviii. 18.
Jesus came and spake unto them, saying, All power is
given unto Me in heaven and in earth. Go ye therefore and
teach all nations, baptizing them in the Name of the Father,
and of the Son, and of the Holy Ghost; teaching them to
observe all things whatsoever I have commanded you: and
lo, I am with you alway, even unto the end of the world.| _
Or else, out of the tenth chapter of John, as before in the 23
Order of Priests. “ Verily, verily I say unto you,” &c., to
“ there shall be one fold and one Shepherd.”
q After the Gospel and4 [the Nicene Creed, and the Sermon are] ended,
thee elected bishop [vested with his rochet] shall be presented by two
bishops unto the archbishop of that province (or to some other bishop ap-
pointed by! lawful commission) [the archbishop sitting in his chair
near the holy table, and] the bishops that present him saying,
Most reverend Father in God, we present unto you this
godly and well-learned man to be [ordained and] conse-
crated bishop.
4 Then shall the archbishop demand the king’s mandate for the consecra-
tion, and cause it to be read. And the oath touching the acknowledgment
of the king’s supremacy, shall be ministered to the persons] elected, as it
ts set down® (| before in the form for the ordering] of deacons. And then
shall [also] be ministered" [unto them] the oath of due obedience toi the
archbishop, as followeth.
The oath of due obedience to the archbishop.
In the Name of God. Amen. I N. chosen bishop of the
4 “ Credo” © ἐἐ first”? f his”
£ “out in the order” h ¢ also” i‘ ynto’”’
THE CONSECRATION OF BISHOPS. 5381
church and see of N.do profess and promise all due reverence
and obedience to the archbishop and to the metropolitical
church of N. and to their successors. So help me God,
through Jesus Christ. :
243 = g “This oath shall not be made at the consecration of an archbishop.
4 Then the archbishop shall move the congregation present to pray, saying
thus to them :
Brethren, it is written in the gospel of St. Luke, that our
Saviour Christ continued the whole night in prayer, before!
He did choose and send forth His twelve Apostles. It is
written also in the Acts of the Apostles, that the disciples
who* were at Antioch did fast and pray, before! they laid
hands [on™] Paul and Barnabas, [and sent them forth.] Let
us therefore, following the example of our Saviour Christ and
His Apostles, first fall to prayer, before" we admit, and send
forth this person presented unto us, to the work whereunto
we trust the Holy Ghost hath called him.
{ And then shall be said the litany, as before® in the form? of ordering
deacons, (save only, that] after this place “ that it may please Thee to
illuminate all bishops,” δ. [the proper suffrage there following shall be
omitted, and this inserted instead of it ;]*
That it may please Thee to bless this our brother elected,
and to send Thy grace upon him, that he may duly execute
the office whereunto he is called, to the edifying of Thy
Church, and to the honour, praise, and glory of 'Thy Name.
Answer. We beseech Thee to hear us, good Lord.
Common Prayer. Edward VI.
“| Then shall be said this prayer q Concluding the litany in the end
following. with this prayer.
Almighty God, giver of all good things, who* by Thy
Holy Spirit hast appointed divers orders of ministers in Thy
Church ; mercifully behold this Thy servant now called to
the work and ministry of a bishop; and replenish him so
with the truth of Thy doctrine, and [adorn him with] inno-
cency of life, that both by word and deed, he may faithfully
serve Thee in this office, to the glory of Thy Name, and the
ior ever that” * “which” 1 “ or ever’ m ‘upon, or sent forth’’
n “or that” ο ‘afore’’ P * order of” a ‘*and”
r “he shall say” §& ‘ which”
Mm 2
532
THE CONSECRATION OF BISHOPS.
edifying’ and. well-governing of Thy Church; through the
merits of our Saviour Jesus Christ, who liveth and reigneth,
with Thee and.the Holy Ghost, world without end. Amen.
4 Then the archbishop, sitting in his chair, shall say to him that ts to
be consecrated,
Common Prayer.
Brother, forasmuch as the
holy Scripture and the ancient
canons command, that we
should not be hasty in laying
on hands, and admitting any
person to government in the
Church of Christ, which He
hath purchased with no less
price than the effusion of His
own blood; before I admit
you to this administration, I
will examine you in certain
articles, to the end [that] the
congregation present may
have a trial, and bear witness,
how you be minded to be-
have yourself in the Church
of God.
Edward VI.
Brother, forasmuch as the
holy Scripture and the old
canon commandeth that we
should not be hasty im laying
on hands, and admitting any
person to the government of
the congregation which He
hath purchased with no less
price than the effusion of His 95
own blood; afore that I ad-
mit you to this administra-
tion whereunto ye are called,
I will examine you in certain
articles, to the end the con-
gregation present may have a
trial and bear witness how ye
be minded to behave yourself
in the Church of God. |
Are you persuaded that you be truly called to this minis-
tration, according to the will of our Lord Jesus Christ, and
the order of this realm ?
Answer. I am so persuaded.
The Archbishop.
Are you persuaded that the holy Scriptures contain suffi-
ciently all doctrine required of necessity to" eternal salvation
through’ faith in Jesus Christ ?
And are you determined
out of ¥ the same holy Scriptures to instruct the people com-
mitted to your charge ; and to teach or maintain nothing
as required of necessity to eternal salvation, but that [which |
you shall be persuaded may be concluded and proved by the
same ?
t “ profit of Thy congregation”
Ὁ (ἐς for’?
Υ {ς the” w se with’’
THE CONSECRATION OF BISHOPS. 533
Answer. I am so persuaded, and determined, by God’s
grace.
The Archbishop.
Will you then faithfully exercise yourself in the same*
holy Scriptures, and call upon God by prayer, for the true
understanding of the same; so as you may be able by them
to teach and exhort with wholesome doctrine, and to with-
stand and convince the gainsayers ?
Answer. I will so do, by the help of God.
The Archbishop.
Arey you ready with all faithful diligence, to banish and
drive away all erroneous and strange doctrine contrary to
God’s word ; and both privately and openly to call upon and
encourage others to the same ?
Answer. I am ready, the Lord being my helper.
The Archbishop.
Will you deny all ungodliness and worldly lusts, and live
soberly, righteously, and godly, in this [present]. world ; that
-you may shew yourself in all things an example of good
works unto others, that the adversary may be ashamed,
having nothing to say against you?
Answer. I will so do, the Lord being my helper.
The Archbishop.
Will you maintain and set forward, as much as shall lie in
you, quietness, love, “and peace among all men; and such as
be unquiet, disobedient, and criminous, within your diocese,
correct and punish, according to such authority as you® have
by God’s word, and as to you shall be committed by the
ordinance of this realm ?
Answer. I will so do, by the help of God.
The Archbishop.
[Will you be faithful in ordaining, sending, or laying
hands upon others ?
Answer. I will so be, by the help of God. ]
| The Archbishop.
Will you shew yourself gentle, and be merciful for Christ’s
x 6 said” y § Be” 2 “ yeace and love”’ a “ye”
534, THE CONSECRATION OF BISHOPS. -
sake to poor and needy people, and to all strangers destitute
of help ?
Answer. I will so shew myself, by God’s help.
q Then the archbishop standing up shall say,
Almighty God, our heavenly Father, who hath given you
a good will to do all these things, grant also unto you
strength and power to perform the same; that He, accom-
plishing in you the good work which He hath begun, you?
may be found perfect and irreprehensible at the latter day ;
through Jesus Christ our Lord. Amen.
Common Prayer. Edward VI.
{ Then shall the bishop elect put on {| Then shall be sung or said,
the rest of the episcopal habit ;
and kneeling down, Veni, Creator
Spiritus, shall be sung or said over
him, the archbishop beginning,
and the bishops, with others that
are present, answering by verses,
as followeth.
Come, Holy Ghost, our souls Come, Holy Ghost, &c., as it
inspire, is set out in the Order of
And lighten with celestial fire, Priests.
&c.
Or this :
Come, Holy Ghost, eternal God, &c.
1 That ended, the archbishop shall say,
Lord, hear our prayer.
Answer. And let our cry come unto Thee.
{ Archbishop. |
Let us pray.
Almighty God, and most merciful Father, who‘ of Thine?
infinite goodness hast given Thine only and dearly* beloved
Son Jesus Christ, to be our Redeemer, and [the] Author of
everlasting life; who, after that He had made perfect our
redemption by His death, and was ascended into heaven,
poured down abundantly His gifts upon men, making some
apostles, some prophets, some evangelists, some pastors and
Bab cod © “which” ἃ “ Thy” e “ most dear’’
THE CONSECRATION OF BISHOPS. 535
doctors, to the edifying and making perfect His‘ Church;
grant, we beseech Thee, to this Thy servant such grace, that
he may evermore be ready to spread abroad Thy gospel®, the
glad tidings of reconciliation" with Thee ; and! use the au-
thority given) him, not to destruction*, but to salvation!; not
to hurt, but to help: so that™ as a wise and" faithful servant,
giving to thy family their® portion in due season, he may at?
last‘ be received into [everlasting] joy ; through Jesus Christ
our Lord, who, with Thee and the Holy Ghost liveth and
reigneth, one God, world without end. Amen.
Then the archbishop and bishops present shall lay their hands upon the
head of the elected bishop, [kneeling before them upon his knees,| the
archbishop saying,
Receive’ the Holy Ghost, [for the office and work of a
bishop in the Church of God, now committed unto thee
by the imposition of our hands; in the Name of the Father,
and of the Son, and of the Holy Ghost. Amen.] And re-
member that thou stir up the grace of God which is given*
thee by [this] imposition of [our] hands: for God hath not
given us the spirit of fear, but of power, and love, and‘
soberness.
q Then the archbishop shall deliver him the Bible, saying,
Give heed unto reading, exhortation, and doctrme. Think
upon the" things contained in this book. Be diligent in
them, that the increase coming thereby may be manifest
unto all men. Take heed unto thyself, and to’ doctrine, and
be diligent in doing them : for by* so doing thou shalt [both]
save thyself and them that hear thee. Be to the flock [of
Christ] a shepherd, not a wolf; feed them, devour them not.
Hold up the weak, heal the sick, bind’ up the broken, bring
again the out-casts, seek the lost. Be so merciful, that you
be not too remiss ; so minister discipline, that you forget not
mercy: that when the chief Shepherd shall appear you may
receive the never-fading’ crown of glory; through Jesus
Christ our Lord. Amen.
f “of His congregation” gs “and” h ἐς reconcilement to God’’
g
i to” 1 unto” k « destroy”
l « save”’ πὴ ἐς he”’ mse a’’
ὁ. * meat’’ P “the” 4 “day”’
tr “ Take’? ©: in? δ % of”
" ἐς these’’ Y “unto teaching” * “ doing this”
Υ **bind together” 2 *immarcessible’”’
536 THE CONSECRATION OF BISHOPS. -
4 Then the archbishop shall proceed ina the Communion [service ;] with
whom the new consecrated bishop (with others”) shall also communicate.
4 And for® the last collect, immediately before the benediction, shall be
said these* prayers. ;
Most merciful Father, we beseech Thee to send down upon
this Thy servant Thy heavenly blessing; and so endue him with 9g
Thy holy Spirit, that he, preaching Thy word, may not only
be earnest to reprove, beseech, and rebuke with all patience
and doctrine ; but also may be to such as believe ἃ“ whole-
some example, in word, in conversation, in love, in faith, in
chastity, and [in] purity ; that, faithfully fulfilling his course,
at the latter day he may receive the crown of righteousness
laid up by the Lord the righteous Judge, who liveth and
reigneth one God with the Father and the Holy Ghost,
world without end. Amen.
[Prevent us, O Lord, in all our doings, with Thy most
gracious favour, and further us with Thy continual help;
that in all our works begun, continued, and ended in Thee,
we may glorify Thy holy Name, and finally by Thy mercy
obtain everlasting life; through Jesus Christ our Lord.
Amen.
The peace of God, which passeth all understanding, keep
your hearts and minds in the knowledge and love of God,
and of His Son Jesus Christ our Lord. And the blessing of
God Almighty, the Father, the Son, and the Holy Ghost, be
amongst you, and remain with you always. Amen. |
Site” b “ other’’ © * after” d “this prayer” @ fan”
ADVERTISEMENT.
Note 1. That the words included [ ] are not in Edw. VI.
» 2 That the words included [ ] Edw. VI. are not in the Common Prayer
Book.
» 9. The words thus included “ [1 page 2, belong to neither of the forms.
» 4. * Signifies a word or words altered or transposed. [In this edition
letters are used. |
29 ADDITIONS AND ALTERATIONS
MADE IN
THE LITANY AND PRAYERS OF THE CHURCH, BY THE COMMAND OF HIS
MAJESTY [KING CHARLES I.,| PARTICULARLY IN THE FORM FOR THE
FAST, [NOv. 10, 1643.] FoR THE AVERTING OF GOD’s JUDGMENTS, FOR
THE CEASING OF THE REBELLION, AND RESTORING PEACE TO THE KING-
DOM. AND IN THE FORM FOR THE FAST ON THE OTH FEB. 1644, AND
15TH OF SEPT. 1648, FOR A BLESSING ON THE TREATIES AT UXBRIDGE
AND NEWPORT.
4 The exhortation.
Derarzty beloved brethren, the Scripture moveth us in
sundry places, to acknowledge and confess our manifold sins
and wickedness, and that we should not dissemble nor cloke
them before the face of Almighty God our heavenly Father,
but confess them with an humble, lowly, penitent, and obe-
“dient heart, to the end that we may obtain forgiveness of the
same by His infinite goodness and mercy. And although we
ought at all times humbly to acknowledge our sins before
God ; yet ought we most chiefly so to do, when at such a
time and occasion as this is, we assemble and meet together,
to cast ourselves down at the throne of His heavenly grace,
and to pour out our humble supplications, for the averting of
His heavy judgments now upon us, for the ceasing of
This present rebellion, F. B.
This present bloody and unnatural war, Ux. Tr.
These present differences, Newp. Tr.
And restoring a happy peace in this* kingdom. Wherefore
I pray and beseech you, as many as are here present, to ac-
company me with a pure heart and humble voice, unto the
throne of the heavenly grace, saying after me.
q After the Creed and Lord’s Prayer.
O Lord, shew Thy mercy upon us.
And grant us Thy salvation.
« « divided” N,
538 ADDITIONS AND ALTERATIONS, &c.
O Lord, guard the person of Thy servant the king.
Which putteth his trust in Thee.
Send to him and to his armies help from Thy holy place.
And evermore mightily defend him.
Confound the designs of all those that are risen up against
him.
And let not their rebellious wickedness approach near
to hurt him.
O Lord, hear our prayer. | 30
And let our cry come unto Thee.
Endue Thy ministers with righteousness, &c.
4 Some alterations and additions in the litany.
O God the Father, of heaven, &c.
From all sedition and privy conspiracy, from this present
dangerous rebellion, from all false doctrine, &c.
Good Lord, deliver us.
We sinners do beseech Thee to hear us, (O Lord God,)
and that it may please Thee to rule and govern Thy holy
Church universally in the right way, and particularly that it
may please Thee to deliver this national Church from all,
sacrilege and profaneness. __
We beseech Thee to hear us, &c.
That it may please Thee to be his defender and keeper ;
giving him the victory over all his enemies, and more espe-
cially against those that are now risen up in rebellion against
him.
We beseech Thee to hear us, &c. —
Let us pray.
O God, merciful Father, that despisest not the sighing of
a contrite heart, nor the desire of such as be sorrowful, mer-
cifully assist our prayers that we make before Thee, in these
our troubles and adversities, now they oppress us: and gra-
ciously hear us, that these evils which the craft and subtlety
of the devil and man worketh against us, may be brought to
nought, and by the providence of Thy goodness they may be
dispersed: that we Thy servants, being not hurt by these
persecutions, may evermore give thanks unto Thee in Thy
holy Church, through Jesus Christ our Lord. Amen.
ADDITIONS AND ALTERATIONS, &e.
539
A prayer for the high court of parliament.
Common Prayer.
Most gracious God, we
humbly beseech Thee as for
this kingdom in general, so
especially for the high court
of parliament under our most
religious and gracious king
at this time assembled ; that
Thou wouldest be pleased to
direct and prosper all their
consultations to the advance-
ment of Thy glory, the good
of Thy Church, the safety,
honour, and welfare of our
sovereign and his kingdoms,
that all things may be so
ordered and settled by their
endeavours upon the best and
surest foundations, that peace
and happiness, truth and jus-
tice, religion and piety, may
be established among us for all
generations. These and all
other necessaries for them,
31 for us, and Thy whole Church,
we humbly beg in the Name
and mediation of Jesus Christ,
our most blessed Lord and
Saviour. Amen.
Charles I.
Most gracious God, we
humbly beseech Thee as for
this kingdom in general, so
especially for the high court
of parliament under our most
religious and gracious king
at this time assembled ; that
Thou wouldst be pleased to
bless and direct all their con-
sultations to the preservation
of Thy glory, the good of Thy
Church, the safety, honour,
and welfare of our sovereign
and his kingdoms. Look, O
Lord, upon the humility and
devotion with which they are
come into Thy courts. And
they are come into Thy house
In assured confidence upon
the merits and mercies of
Christ our blessed Saviour,
that Thou wilt not deny them
the grace and favour which
they beg of Thee.
Therefore, O Lord, bless
them with all that wisdom,
which Thou knowest neces-
sary to make the maturity of
his majesty’s and their coun-
sels, the happiness and bless-
ing of this commonwealth.
These and all other neces-
saries for them, for us, and
Thy whole Church, we hum-
bly beg in the Name and
mediation of Christ Jesus our
most blessed Lord and Sa-
viour. Amen.
540 ADDITIONS AND ALTERATIONS, &c.
A prayer for peace.
O God, who art the Author of peace and lover of concord ;
who makest men to be of one mind in a kingdom; most heartily
we beseech Thee of Thy goodness and mercy to grant us Thy
peace, all the days of our life. Unite, O Lord, the hearts of
the people in this land to their king ; make us all, perceiy-
ing his tender care and love towards us, to return the tribute
of loyalty and honour toward him; and duly considering
whose authority he hath, faithfully to serve and humbly obey
him, according to Thy blessed word and ordinance. And
unite, O Lord, the hearts of us all, each to other; and in-
flame our affections with love of Thy truth; that we all being |
members of the same body through love, may be united one
to another, and to our head Christ Jesus, and serve Thee in
the unity of the spirit, and the bond of peace. Grant this,
O Lord, for Jesus Christ’s sake, our only Mediator and Ad-
vocate. Amen.
A thanksgiving for deliverance from danger.
O Almighty God, who art a strong tower of defence to Thy _
servants, against the face of their enemies, we yield Thee
praise and thanksgiving for our deliverance from those great
and apparent dangers wherewith we were compassed. It was
not our care, counsel, or strength, which rescued us, but Thy
goodness ; Thy goodness only it was that we were not de-
livered over as a prey unto our adversaries: not unto us,
therefore, not unto us, O Lord, but to Thy Name be the ho-
nour and praise. And we beseech Thee still to continue such
Thy mercies towards us, that all the world may know that
Thou art our Saviour and mighty deliverer, through Jesus
Christ our Lord. Amen.
Collect.
Shew forth the power of Thy might, O Lord, and come
among us, and with great strength succour us; that whereas
by sin we are set in the midst of so many and great dangers,
we may by mercy be brought out again, and the right hand
of Thy Majesty may be our defence against all our enemies,
through Jesus Christ our Lord. Amen.
ADDITIONS AND ALTERATIONS, &c. 541
Collect.
Lord, raise up, we pray Thee, Thy power, and come among
us, and with great might succour us; that whereas through
our sins and wickedness, we be sore let and hindered, and
through Thy heavy judgments upon us for them, almost con-
sumed, Thy bountiful grace and mercy (through the satis-
82faction of Thy Son our Lord,) may speedily deliver us; to
whom with Thee and the Holy Ghost, &c.
A hymn or general thanksgiving.
Glory be to God on high, and in earth peace, good will
towards men. We praise Thee, we bless Thee, we worship
Thee, we glorify Thee; and at this time in a more especial
manner, with the highest expressions of our devoutest hearts,
we most humbly give thanks unto Thee, for that Thou hast
been pleased out of Thine infinite goodness, mercifully to
look down upon the late low estate of our gracious sovereign :
that Thou hast brought him from so much scornful neglect,
to appear so terrible unto those desperate rebels who dare yet
stand in arms against him ; that Thou hast blessed him with
many, and those eminent victories. O Lord God, heavenly
King, God the Father Almighty, O Lord, the only-begotten
Son, Jesus Christ, continue these Thy favours to us, and
perfect, we beseech Thee, that glorious work, the happy peace
of this land, which none but Thine own strength can finish.
And to that end, Thou that takest away the sins of the
world, take this foul sin of rebellion from us; Thou that
sittest at the right hand of God the Father, smite through the
loins of those sacrilegious men, who have not spared at all to
profane Thy house, and Thy service; so shall we still bless
and magnify Thy Name, in the midst of the great congrega-
tion: so shall we Thy servants never cease to be still praising
Thee, and saying, Thou only art holy, Thou only art the
Lord, Thou only, O Christ, with the Holy Ghost, art most
high in the glory of God the Father, to Thee be all praise
and honour and glory ascribed, world without end. Amen.
4 Collect.
Almighty and everlasting God, mercifully look upon our
infirmities and miseries, and in all our dangers and neces-
542 ADDITIONS AND ALTERATIONS, &c..
sities, stretch forth Thy right hand to help and defend us,
through Jesus Christ our Lord. Amen.
4 A prayer for the preservation of his majesty’s person, and
for the peace of the kingdom.
O Lord God of Hosts, who givest victory unto kings, and
didst deliver David Thy servant from the peril of the sword ;
hear us, we beseech Thee, most miserable sinners, who do
here pour out our souls before Thee, entirely desirmg the
protection of Thy hand upon Thy servant the king. Let
him find safety under the shadow of Thy wing, and preserve
his person as the apple of Thine own eye. Suffer not that
sword which Thou hast put into his hands to be wrested out
by the hand of man: but bless his counsels with success, and
his enterprises with victory, that he may [go on to] be a ter-
ror to all those that oppose him, and to be as the dew of the
latter rain upon the hearts of all those who do still remain loyal
to him. And O Thou who takest no delight in the misery of
one single sinner, spare a great, though most sinful nation ;
pity a despised Church, and a distracted state ; heal up those
wounds which our sins have made so wide that none but
Thine own hands can close them. And in the tenderness of
Thine unspeakable compassion hasten to put so happy an end 33
unto all these wasting divisions, that Thy service may be the
more duly celebrated, Thine anointed more conscientiously
obeyed, that the Church may be restored to a true Christian
unity, and the kingdom to our former peace: and that for
His sake who is the Prince of peace, and shed His blood to
purchase our peace, even Jesus Christ our Lord, to whom,
with Thee, O Father, and Thy blessed Spirit, be, &c.
A prayer for the prince.
Almighty God, who dost establish the thrones of princes,
and the succession to those thrones, by giving Thy judg-
ments to the king, and Thy righteousness to the king’s son ;
bless to us, we beseech Thee, the great pledge of Thy favour,
and the earnest of our hopes, the heir of these kingdoms
[Prince Charles ;] sanctify his younger years with Thy fear
and love, and the whole course of his life with the guidance
of Thy Spirit. Order him in all things, that he may prove,
ADDITIONS AND ALTERATIONS, &c. 543
without exception, a man according to The own heart, pre-
cious in Thy sight, and dear to all Thy people. And since it
hath pleased Thee to shew him to the world in these troubled
times of danger and confusion, arm him with all advantages
of courage and success; set some evident and early mark of
Thy favour on him, and make his innocent hands the instru-
ments of supporting his father’s crown, and restoring peace
to this distracted Church and nation. Hear us, O God, for
Thine own Son’s sake, the Prince of peace, and the Sun of
righteousness, Jesus Christ. Amen.
O most glorious and powerful Lord God, without whose
aid and influence all our strength is weakness and our
counsel folly ; we Thy unworthy servants, in a grateful com-
memoration of Thy frequent and often repeated blessings,
with humble and unfeigned hearts offer up to Thee the sacri-
fice of praise, calling heaven and earth to witness with us,
that it is Thy power alone by which we stand, Thy strength
by which we prosper. We humbly beg of Thee, O Lord, to
continue in all our dangers Thy special assistance to us, to
break the spear of the disobedient, and melt the hearts of
the rebellious into water, to strike the minds of the perverse
with a true touch of that conscience which they go about to
stifle, and a true sense of that duty to Thine anointed which
they labour to forget ; that we, Thy miserable and distressed
people, may no longer groan under those heavy judgments
which our sins have pulled down upon us; but may at last
be united and knit in the happiness of a long wished-for
peace ; and with one mind, in the same true religion, worship
Thee the only true God, and obey our king whom Thou hast
set over us: grant this, O merciful Father, for Thy dear
Son’s sake, who reigneth with Thee and the Holy Spirit,
world without end. Amen.
A prayer drawn by his Majesty’s [King Charles I.] special
direction and dictates”.
At Uxbridge. At Newport.
O most merciful Father, O most merciful Father,
Lord God of peace and truth; Lord God of peace and truth;
we a people sorely afflicted we a people sorely afflicted
b [See King Charles’s Works, vol. i. p. 193.]
544:
by the scourge of an unnatu-
ral war, do here earnestly
beseech Thee to command a
blessing from heaven upon
this present treaty, begun for
the establishment of an happy
peace. Soften the most ob-
durate hearts with a true
Christian desire of saving
those men’s blood for whom
Christ Himself hath shed
His. Or if the guilt of our
great sins cause this treaty to
break off in vain, Lord, let. the
truth clearly appear who those
men are, which under pretence
of the public good, do pursue
their own private ends; and
that this people may be no
longer so blindly miserable as
not to see, at least in this
their day, the things that
belong to their peace. Grant
this, gracious God, for His
sake, who is our peace itself,
even Jesus Christ our Lord.
Amen.
ADDITIONS AND ALTERATIONS, &c.
by the scourge of an unnatu-
ral war, do here earnestly 34
beseech Thee to command a
blessing from heaven upon
this present treaty brought
about by Thy providence, and
the only remedy left for the
establishment of an happy
peace. Soften the most ob-
durate hearts with a true
Christian desire of saving
those men’s blood for whom
Christ Himself hath shed
His. Lord, let not the guilt
of our great sins cause this
treaty to break off, but let
the truth of Thy spirit so
clearly shine in our minds,
that all private ends laid
aside, we may every one of
us heartily and sincerely pur-
sue the public good, and that
Thy people may be no longer
so blindly miserable as not to
see, at least in this their day,
the things that belong to
their peace. Grant this, gra-
cious God, for His sake, who
is our peace itself, even Jesus
Christ our Lord. Amen.
Prayers for the Fast, 1640,
Collect.
O most merciful and gracious Lord, we wretched and
miserable sinners humbly beseech Thee in mercy and com-
passion to behold our great afflictions: for Thy wrath is gone
out and Thine indignation is kindled against us.
We con-
fess, O Lord, that Thy judgments are just, for we have
multiplied our transgressions like the sand of the sea, and
the cry of them hath been so great that it hath pierced the
ADDITIONS AND ALTERATIONS, &c. 545
heavens, and called for vengeance against us: but we beseech
Thee, O Lord, forget not Thou to be gracious, and shut not
up Thy loving-kindness in displeasure; turn Thee again and
be merciful unto Thy servants. Help us, O God of our
salvation, for the glory of Thy Name: O deliver us, and be
merciful unto our sins, for Thy Name’s sake: take Thy
plague and all other judgments from us, that we be not con-
sumed by the means of Thy heavy hand upon our sins. O
satisfy us with Thy mercy, and that soon, so shall we that
are Thy people and sheep of Thy pasture give Thee thanks
for ever, and will always be shewing forth Thy praise from
generation to generation. Grant this, O merciful Father,
we beseech Thee, for Jesus Christ’s sake, our only Saviour
and Redeemer. Amen.
Almighty and most merciful Father, who for our many
and grievous sins (those especially which we have committed
since our last solemn humiliation before Thee) might most
justly have cut us off, but in the multitude of Thy mercies
hast hitherto spared us: accept, we most heartily beseech
Thee, our unfeigned sorrow for all our former transgressions,
and grant that we may never so presume of Thy mercy as to
despise the riches of Thy goodness; but that Thy forbear-
s5ance and long-suffering may lead us to repentance and
amendment of our sinful lives, to Thy honour and glory, and
our eternal salvation at the last day, through Jesus Christ
our Lord. Amen.
Grant, we beseech Thee, Almighty God, that we who for
our evil deeds [and our great unthankfulness] are* worthily
punished, by the comfort of Thy grace may mercifully be
relieved, through our Lord Jesus Christ. Amen.
a **do worthily deserve to be’’
L’ ESTRANGE. Nn
FORMA PRECUM
IN UTRAQUE |
DOMO CONVOCATIONIS, &c.
LITANIA.
Initio cujuslibet sessionis solenniter recitanda; preeunte in
domo quidem superiori Episcopo novissime consecrato, in infe-
riort autem Prolocutore.
Pater ceelestis Deus, miserere, &c.
A fulgure et procella, a lue, pestilentia et fame, a bello
cede [et incendiis] et ab improvisa morte,
Libera nos, Domine.
Ut omnes episcopos presbyteros et diaconos, &c.
Te rogamus, &c.
Ut presenti huic convocationi [vel synodo] Spiritu Tuo
Sancto aspirare, et preeesse digneris ; qui nos ducat in omnem
veritatem que est secundum pietatem ;
Te rogamus, audi nos, Domine.
Infirmitates nostras, supplices quesumus, O Pater, benigne
respice, &c.
4 Dehine sequatur, sigue habeatur aliguando ad clerum
concio.
4 δὲ non sit concio, addatur oratio sequens pro Parliamento,
durante ejus sessione.
Benignissime Deus qui omnibus pres, omnia gubernas:
adsis, queesumus, propitius tribus regni ordinibus in Parlia-
mento sub moderamine serenissimi Principis N. jam coactis.
Adjuva eos spiritu consilii et pacis, quo unanimes conserven-
tur et concordes, zelo etiam Tui flagrent, et publice utilitati
studeant: ut quas aliquando junctis suffragiis leges rogave-
rint, a Domino Rege sancitz, justitiam nobis et pacem sta- 36
biliant, posterisque in sera seecula confirment, ad virtutis
FORMA PRECUM &c. 547
omnigenz incrementum, Tuique Nominis gloriam sempiter-
nam ; per et propter Jesum Christum Dominum et Servato-
rem nostrum. Amen.
4 Superaddi poterunt quatuor collecte, vel aliquot earum,
prout visum fuerit, pro universo clero. Que autem illas
sequitur, quinta, pro presente convocatione sive synodo, una
cum sexta, que Sancti Chrysostomi dicitur, nunquam omit-
tantur.
1. Omnipotens Deus, qui Ecclesiam Tuam apostolorum et
prophetarum fundamento, ipsique adeo imo ejus angulari
lapidi Jesu Christo ineedificasti: concede nos ita per eorum
doctrinam in unitate Spiritus conjungi, ut in templum sanc-
tum Tibi acceptum exurgamus, per Jesum Christum Domi-
num nostrum. Amen.
II. Omnipotens et sempiterne Deus, cujus Spiritu integ-
rum Ecclesiz corpus regitur et sanctificatur ; supplicationes
nostras ac preces suscipe, quas pro omnibus in Ecclesia Tua
sancta hominum ordinibus Tibi offerimus ; ut unumquodque
ejusdem membrum, pro suo munere et ministerio, sincere
Tibi et religiose inserviat, per Dominum et Servatorem nos-
trum Jesum Christum. Amen.
III. Omnipotens Deus, qui per filium Tuum, Jesum Chris-
tum, apostolis Tuis multa contulisti dona prestantia, iisque
ut gregem Tuum pascerent, instanter precepisti; Faxis,
quesumus, ut episcopi et pastores omnes sanctum verbum
Tuum diligenter predicent, populusque eidem studiose obse-
quatur, quo eternz coronam gloriz consequantur omnes, per
Jesum Christum Dominum nostrum. Amen.
IV. Concede, queesumus, Domine, ut mundi hujus tenor
ita placide moderamine Tuo temperetur, ut Ecclesia Tua pie,
tranquille et alacriter Tibi famuletur, per Jesum Christum
Dominum nostrum. Amen.
V. Domine Deus, Pater luminum et fons omnis sapientiz :
Nos ad scabellum pedum Tuorum provoluti, humiles Tui et
indigni famuli Te rogamus, ut qui in Nomine Tuo sub aus-
piciis clementissimi Regis N. hic convenimus, gratia Tua
celitus adjuti, ea omnia investigare, meditari, tractare et
discernere valeamus, que honorem Tuum et gloriam promo-
veant, et in Ecclesiz cedant profectum. Concede igitur ut
| Nn2
548 FORMA PRECUM &c.
Spiritus Tuus, qui concilio olim apostolico, huic nostro etiam
nunc insideat, ducatque nos in omnem veritatem, que est
secundum pietatem: ut qui ad amussim sanctz reformationis
nostre errores, corruptelas, et superstitiones olim hic gras-
santes, tyrannidemque Papalem merito et serio repudiavimus,
fidem apostolicam et vere catholicam, firmiter et constanter
teneamus omnes ; Tibique rite et puro cultu intrepidi servia-
mus, per Jesum Christum Dominum et Servatorem nostrum.
Amen.
Omunipotens Deus, qui gratiam nobis dedisti, &c.
Gratia Domini nostri Jesu Christi, &c.
6 [See note A at the end. ]
37 A
FORM OF PRAYER-
USED IN KING CHARLES THE SECOND’S CHAPEL, UPON TUESDAYS"*,
IN THE TIME OF HIS TROUBLE AND DISTRESS.
Hague: printed anno MDCL.
A form of prayer for morning and evening.
Psalm exlii. 2. Enter not into judgment with Thy ser-
vants, O Lord, &c., to the Venite, instead whereof the cxxi*
Psalm is said. Then these Psalms following.
Psalm i.
. Preserve the king, O God: for in Thee hath
he put his trust.
Ps. xvi. 1. 2. Hear the right, O Lord, consider his com-
plaint, and hearken unto his prayer that
goeth not out of feigned lips.
2. 8. Let his sentence come forth from Thy pre-
sence; and let Thine eyes look upon the
thing that is equal.
5. 4.0 hold Thou up his goings in Thy paths,
that his footsteps slip not.
6. 5. He hath called upon Thee, O Lord, that
Thou mayest hear him : incline Thine ear
unto him, and hearken unto his words.
Ps. liv. 8. 6. For his own people are risen up against
him, and. tyrants which have not set Thee
before their eyes seek after his soul.
. Shew Thy marvellous loving kindness, Thou
that art the Saviour of them that put
their trust in Thee, from such as resist
Thy right hand.
8. 8. Keep him as the apple of an eye; hide him
under the shadow of Thy wings. —
μ-
Ps. xvi. 1.
~I
Ps. xvii. 7.
* King Charles the First was barba- jects on Tuesday, the 30th of January,
rously murdered by his rebellious sub- 1648.
550 A FORM OF PRAYER
9. 9. From the ungodly that foiihte him ; his
enemies compass him about to take away
his soul.
Ps. lxix. 4. 10. They that hate him without a cause are
more in number than the hairs of his
head; they that are his enemies and
would destroy him guiltless are mighty.
Ps. xvii. 10. 11. They are enclosed in their own fat, and
their mouth speaketh proud things.
11. 12. They lie waiting in his way on every side,
like a lion that is greedy of his prey, and
12. as it were a lion’s whelp lurking in secret
places.
13. 13. Up, Lord, disappoint them and cast them
down, deliver his soul from the ungodly
which is a sword of Thine.
Ps. lix. 12. 14. For the sin of their mouth, and for the
works of their hands let them be taken 38
in their pride, and why? their preaching
is of cursing and lies.
1. 15. Deliver him from these his enemies, O
Lord, defend him from them that rise up
against him.
2. 16,0 deliver him from the wicked doers, and
save him from the blood-thirsty men.
Ps. liii. 6. 17. Make them afraid even where no fear is,
and confound their devices, because Thou,
O God, hast despised them.
Ps. lvii. 1. 18. But for the king, be merciful unto him, O
God, be merciful unto him, for his soul
trusteth in Thee, and under the shadow
of His wings let his refuge be, until this
tyranny be overpast.
Glory be to the Father, &c.
As it was in the beginning, &c.
Psalm ii.
Ps. xlii. 1. 1. Like as the hart desires the water brooks, so
longeth my soul after Thee, O God.
2. 2. My soul is athirst for God, yea even for the
USED IN KING CHARLES THE SECOND’S CHAPEL. 551
8B.
11.
12.
18.
Ps, xhii. 1.
living God; when shall I come to appear
before the presence of God?
3. My tears have been my meat day and night,
while they daily say unto me, Where is
now thy God?
4. Now when I think thereupon, I pour out
my heart by myself, for heretofore I did
go out with the multitude, and brought
them forth into the house of God.
. Why art thou so full of heaviness, O my
soul? and why art thou so disquieted
within me ?
. Put thy trust in God, for I will yet give
Him thanks for the help of His coun-
tenance.
. I will say unto the God of my strength,
Why hast Thou forgotten me, and why
go I thus heavily, while the enemy op-
presseth me?
8. My bones are smitten asunder as with a
sword, while mine enemies that trouble
me cast me in the teeth.
. Namely, while they say daily unto me,
Where is now thy God ἢ
10. But give Thou sentence with me, O God,
and defend my cause against the ungodly
people; O deliver me from the deceitful
and wicked man.
11. For Thou art the God of my strength, why
hast Thou put me from Thee? and why
go I so heavily, while the enemy oppress-
eth me?
12. O send out Thy light and Thy truth, that
they may lead me, and bring me unto
Thy holy hill, and to Thy dwelling.
13. And that I may go unto the altar of God,
even unto the God of my joy and glad-
ness, and then upon the harp will 1
give thanks unto Thee, O God, my
God.
σι
jor)
“
©
552
Ps. lx. 1.
11.
12,
A FORM OF PRAYER
Why art thou so heavy, O my soul; and
why art thou so disquieted within me ?
. O put thy trust in God, for I will yet give
Him thanks who is the help of my coun-
tenance and my God.
Glory be to the Father, &c.
As it was in the beginning, &c.
Psalm 11].
. O God, Thou hast cast us out and scattered
us abroad, Thou hast also been displeased ;
O turn Thee unto us again.
. Thou hast moved the land and divided it,
heal the sores thereof, for it shaketh.
. Thou hast shewed Thy people heavy things,
Thou hast given us a drink of deadly wine.
. Hast Thou not cast us out, O God? Wilt
not Thou, O God, go out with our hosts ?
5. O be Thou our help in trouble, for vain is
for)
CO
12
13
the help of man.
. Through God will we do great acts, for it
is He that shall tread down our enemies.
. Thou art my King, O God; send help unto
Jacob.
. Through Thee will we overthrow our ene-
mies, and in Thy Name willwe tread
them down that rise up against us.
. For I will not trust in my bow, it is not my
sword that shall help me.
. But it is Thou canst save us from our ene-
mies, and put them to confusion that
hate us.
. But Thou hast been far off, Ὁ Lord, and
hast not gone forth with our armies.
. Thou hast made us to turn our backs upon
our enemies, so that they which hate us,
spoil our goods.”
. Thou hast suffered us to be eaten up like
sheep, and hast scattered us among
strange nations.
39
USED IN KING CHARLES THE SECOND’S CHAPEL. 553
14.
23.
24.
25.
26.
Ps. ui. 1.
8.
Ps. vii. 1.
Pa, x. 1.
15.
16.
17.
18.
14. Thou hast made us to be rebuked of our
neighbours, and had in derision of them
that are round about us.
Up, Lord, why sleepest Thou? awake, and
be not absent from us for ever.
Wherefore hidest Thou Thy face, and for-
gettest our misery and trouble?
For our soul is brought low unto the dust,
and our belly cleaveth unto the ground.
Arise and help us, and deliver us for Thy
mercies’ sake.
Glory be to the Father, &c.
As it was in the beginning, &c.
Psalm iv.
. Lord, how are they increased that trouble
me; many are they that rise up against
me.
. Many one there be that say of my soul,
There is no help for him in his God.
. But Thou, O Lord, art my defender, Thou
art my worship, and the lifter up of my
head.
. 1 will not be afraid for ten thousands of the
people that have set themselves against
me round about.
. Up, Lord, and help me, O my God; Thou
canst smite all my enemies upon the
cheek bone, and break the teeth of the
ungodly.
. Salvation belongeth unto the Lord, let Thy
blessing be upon Thy people.
. O Lord, my God, in Thee have I put my
trust, save me from all them that per-
secute me, and deliver me.
. Lest he devour my soul like a lion, and
tear it in pieces, while there is none to
help.
. Why standest Thou so far off, O Lord, and
hidest Thy face in the needful time of
trouble ?
554:
Ps. vi. 9.
Ps. ix. 9.
138.
Ps. xiii. 1.
Ps. x. 14.
Ps. xciv. 6,
-
Ps. x. 15.
iz.
20.
10.
ἘΠ
12.
18.
14,
15.
16.
17.
18.
19.
20.
21.
22.
A FORM OF PRAYER
O let the wickedness of the ungodly come
to an end, but guide Thou the just.
Be Thou, O God, a defence of the oppressed,
even a refuge in due time of trouble. |
Have mercy upon me, O Lord ; consider the
trouble which I suffer of them that hate
me, Thou that liftest me up from the
gates of death.
How long wilt Thou forget me, O Lord, for —
ever ? how long wilt Thou hide Thy face
from me?
How long shall I ask counsel in my soul,
and be so vexed in my heart? how long
shall mine enemies triumph over me?
Consider and hear me, O Lord my God;
lighten mine eyes that I sleep not in
death.
Wherefore should the wicked blaspheme
God? while he doth say in his heart,
Tush, Thou God carest not for it.
They murder the innocent and put the help-
less to death. |
And yet they say, Tush, the Lord shall not
see, neither shall the God of Jacob re-
gard it.
Surely Thou hast seen it, for Thou behold-
est ungodliness and wrong.
That Thou mayest take the matter into
Thine own hand; the poor committeth
himself unto Thee, for Thou art the
helper of the friendless.
Break Thou the power of the ungodly and
malicious, take away his ungodliness, and
Thou shalt find none.
O help the fatherless and poor unto their
right, that the man of the earth may te
no more exalted against them.
Glory be to the Father, &c.
As it was in the beginning, &c.
USED IN KING CHARLES THE SECOND’S CHAPEL. 555
The first lesson.
At Morn. Gen. xxviii. ver. 10 unto the end.
40 At Even. 2 Chron. xx. unto ver. 21. Instead of Te Deum
and Magnificat, Ps. cxxx.
The second lesson.
At Morn. St. Luke xxi. to ver. 37.
At Even. 1 Pet. ii. Instead of the Benedictus and Nunc
dimittis, Ps. exxiii.
After the Creed and the Lord’s Prayer, &c.
The first collect at morning prayer.
Lord, we beseech Thee, let Thy continual pity cleanse and
defend ‘Thy Church, and because it cannot continue in safety
without Thy succour, preserve it evermore by Thy help and
goodness, through Jesus Christ our Lord. Amen.
The first collect at evening prayer.
Lord, raise up, we pray Thee, Thy power, and come among
us, and with great might succour us; that whereas through
our sins and wickedness, we be sore let and hindered, Thy
bountiful grace and mercy, through the satisfaction of Thy
Son our Lord, may speedily deliver us, to whom, with Thee
and the Holy Ghost, be all honour and glory, world without
end. Amen.
After the litany and the prayer, We humbly beseech
Thee, &e.
At morning.
And after the collect, Lighten our darkness, &c.
At evening.
V. O Lord, guard the person of Thy servant, Charles, our
king.
R. Who putteth his trust in Thee.
V. Send him and all that are loyal unto him, help from
Thy holy place.
R. And evermore mightily defend them.
V. Confound the devices of all that rise up, or conspire
against him.
R. And let no wicked hand come near to hurt him.
V. O Lord, hear our prayer.
R. And let our cry come unto Thee.
556 A FORM OF PRAYER
The prayer.
Almighty God, the ruler of princes, when they are in their
thrones, and their protector when they are in peril; look
down mercifully from heaven, we most humbly beseech Thee, _
upon the many and great troubles of our gracious sovereign.
Defend his person from all dangers [both by sea and land. |]
Bless his counsels : Prosper his enterprises : And command
Thine angels to pitch their tents round about him ; that he
may be preserved from the hands of all that seek his hurt,
and may be speedily established in the just rights of his
throne; through Jesus Christ our Lord. Amen.
O Lord, our heavenly Father, high and mighty, King of
kings, &c.
With the other prayers at the end of the litany.
At the second service. 41.
Immediately after the Ten Commandments, these verses and the
prayers following, are to be said. And at evening they are to
be said immediately before the collect for the queen and the —
royal issue.
1. Deliver the king, O Lord, from the evil man, and pre-
serve him from the wicked doers. .
2. Which imagine mischief in their hearts, and stir up ~
strife all the day long.
3. Keep him, O Lord, from the hands of the ungodly, and
from the wicked that are purposed to overthrow his goings.
4. The proud have laid a snare for him, they have spread
a net abroad with cords, and set traps in his way.
5. But, O Lord God, Thou strength of his health, do
Thou cover his head in the day of battle.
6. But let not the ungodly have his desire, O Lord; let not
his mischievous imagination prosper, lest he be too proud.
7. Deliver the king from his enemies, O Lord, for he fleeth
to Thee to hide him.
8. O let him hear Thy loving kindness betimes in the
morning, for in Thee is his trust; shew Thou him the way
that he should walk in, for he lifteth up his soul unto Thee,
Let us pray.
O God of all might and wisdom, by whom alone kings
USED IN KING CHARLES THE SECOND’S CHAPEL. 557
reign, and people are made obedient unto them; we most
humbly beseech Thee to defend Thine own ordinance in the
defence of our distressed king: that as Thou hast given him
a most just title to his father’s kingdoms, so Thou wouldest
be pleased speedily to bring him unto the rightful possession
of them. And to that end, that Thou wouldest vouchsafe to
put the spirit of counsel, of courage, and of unity, upon them
that are loyal to him. And as for those that openly oppose
him, or those strange children that dissemble with him, that
Thou wouldest infatuate their counsels and blast their endea-
vours, turning their hearts both to Thee their God, and to
the king: which we beseech Thee to grant for Jesus Christ’s
sake, our Lord and only Saviour. Amen.
The Epistle. 1 Tim. 11. 1.
I exhort therefore that first of all, &c., to without wrath
and doubting.
The Gospel. St. Mark x. 28.
Then Peter began to say unto Him, &c., ἐο and the last
first.
After the creed and the prayer for Christ’s Church. [This
is also to be said at evening, immediately before St. Chry-
sostom’s prayer. |
[Grant, merciful Lord, Thy protection and Thy blessing
to our most gracious king, that in all his ways he may be
defended from all kinds of perils, and may so prosper in his
endeavours, that all his people may, by the might of Thy
hand, be brought to obedience under him, to serve and
honour Thee, through Jesus Christ our Lord. Amen. |]
This last prayer is to be said at evening, immediately before
St. Chrysostom’s prayer.
The Blessing.
The peace of God, which passeth all understanding, keep
your hearts and minds in the knowledge and love of God,
42 and of His Son Jesus Christ our Lord: and the blessing of
God Almighty, the Father, the Son, and the Holy Ghost, be.
amongst you, and remain with you always.
PRAYEBS
DURING THE TIME OF PUBLIC APPREHENSIONS FROM THE DANGER OF
INVASION.
For repentance.
Almighty God and most merciful Father, we miserable
sinners do here humbly acknowledge before Thee that we
are unworthy of the least of all Thy mercies. We confess,
O Lord, in the bitterness of our souls, that we have griev-
ously sinned against Thee; that all orders of men amongst
us have transgressed Thy righteous laws; that we have
hitherto rendered both Thy mercies and Thy judgments
ineffectual to our amendment. It is of Thy mere mercy, O
Lord, that we are not consumed, for which our souls do
magnify and bless Thy Name. O God, who hast hitherto
spared us, to the end that Thy goodness might lead us to
repentance, let it be Thy good pleasure to give unto us all
that godly sorrow, which worketh repentance to salvation,
not to be repented of; that Thou mayest turn from Thy
heavy displeasure against us, and mayest rejoice over us to
do us good, through the merits and mediation of Jesus
Christ our Lord and only Saviour. Amen.
For the king.
O Almighty God, the blessed and only potentate, we offer
up our humble supplications and prayers to Thy divine
goodness, beseeching Thee in this time of danger to save
and protect our most gracious king; give Thy holy angels
charge over him: preserve his royal person in health and
safety ; inspire him with wisdom and justice in all his coun-
sels; prosper all his undertakings for Thy honour and ser-
vice with good success; fill his princely heart with a fatherly
care of all his people; and give all his subjects grace always
to bear faith and true allegiance to his majesty, that both
king and people, joining together to promote Thy glory, and
conscientiously discharging their duties in their several sta-
tions, may all give Thee thanks and praise for Thy most
mighty protection, and for all other Thy great mercies vouch- _
PRAYERS &c. 559
safed to us, through Jesus Christ Thy Son our Saviour.
Amen.
For peace and unity.
O Lord God, our only hope in time of need, save and
deliver us, we humbly beseech Thee, from all those dangers
that threaten us: give peace in our days, O Lord, if it be
Thy will, and prevent the effusion of Christian blood in our
land. Reconcile all our dissensions and heal all our breaches:
preserve that holy religion we profess, together with our
laws and ancient government: unite us all in unfeigned and
universal charity one towards another, and in one and the
same holy worship and communion, that with one heart and
one mouth we may glorify Thy holy Name, and shew forth
Thy praise from generation to generation. And this we beg
for the sake of Jesus Thy beloved, in whom Thou art well
pleased, to whom with Thee and the Holy Ghost be all
honour and glory, now and evermore. Amen.
The collect appointed for the fifth Sunday after Trinity, and
that for the fifth after Epiphany, or either of them, may here
also be used.
43 Av tHe HEAuine?.
The holy Gospel written in the sixteenth chapter of St. Mark,
beginning at the 14th verse.
Jesus appeared unto the eleven as they sat at meat, and
cast in their teeth their unbelief and hardness of heart, be-
cause they believed not in them which had seen that He was
risen again from the dead. And He said unto them, Go ye
into all the world, and preach the Gospel to all creatures;
he that believeth and is baptized shall be saved ; but he that
believeth not shall be damned. And these tokens shall
follow them that believe: in My Name they shall cast out
devils, they shall speak with new tongues, they shall drive
away serpents, and if they drink any deadly thing, it shall
not hurt them; they® shall lay their hands on the sick, and
they shall recover. So when the Lord had spoken unto
them, He was received into heaven, and is on the right hand
» [See note C at the end. ] and the king lays his hands upon
© Here the infirm persons are pre- them. [See note B at the end.]
sented to the king upon their knees,
560 PRAYERS DURING THE TIME OF
of God. And they went forth and preached everywhere, the
Lord working with them, and confirming the word with
miracles following.
The holy Gospel written in the first chapter of St. John,
beginning at the first verse.
In the beginning was the Word, and the Word was with
God, and God was the Word. The same was in the begin-
ning with God. All things were made by it, and without it
was made nothing that was made. In it was life, and the
life was the light of men; and the light shined in the dark-
ness, and the darkness comprehended it not.
There was sent from God a man whose name was John.
The same came as a witness, to bear witness of the Light,
that all men through Him might believe. He was not that
Light, but was sent to bear witness of the Light. That?
Light was the true Light which lighteth every man that
cometh into the world. He was in the world, and the world
was made by Him, and the world knew Him not. He came
among His own, and His own received Him not. But as
many as received Him, to them gave He power to be made
sons of God, even them that believed on His Name: which
were born, not of blood, nor of the will of the flesh, nor yet
of the will of man, but of God. And the same Word became
flesh, and dwelt among us, and we saw the glory of it, as the
glory of the only-begotten Son of the Father, full of grace
and truth.
The prayers. 4
Lord, have mercy upon us.
Lord, have mercy upon us.
Christ, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.
Lord, have mercy upon us.
Our Father which art in heaven, hallowed be Thy Name;
Thy kingdom come; Thy will be done in earth as it is in
heaven: give us this day our daily bread; and forgive us our
trespasses, as we forgive them that trespass against us: and
4 Here they are again presented to the king upon their knees, and the king
puts his gold about their necks.
PUBLIC APPREHENSIONS OF INVASION, 561
lead us not into temptation, but deliver us from evil: for
Thine is the kingdom, and the power, and the glory, for ever
and ever. Amen.
O Lord, save Thy servants, These an-
. . . Swers are
Which put their trust in Thee. to be made
Send them help from above, shat: cones
And evermore mightily defend them. peta
Help us, O God our Saviour,
And for the glory of Thy Name deliver us: be merciful to
us sinners for Thy Name’s sake.
O Lord, hear our prayers,
And let our cry come unto Thee.
O Almighty God, who art the giver of all health, and the
aid of them that seek to Thee for succour; we call upon
Thee for Thy help and goodness mercifully to be shewed
unto these Thy servants, that they being healed of their
infirmities, may give thanks unto Thee in Thy holy Church,
through Jesus Christ our Lord. Amen.
The grace of our Lord Jesus Christ, and the love of God,
and the fellowship of the Holy Ghost, be with us all ever-
more. Amen.
L’ESTRANGE.
NOTES.
(Nore A.)
[ Prayers for the Parliament, 1685.
Psalm lxvii.
God be merciful, &c.
After the Psalms, these suffrages and the prayers following shall be used.
The Lord be with you.
Answer.
And with thy spirit.
Let us pray.
Lord, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.
Our Father which art in heaven, hallowed be Thy Name; Thy kingdom
come; Thy will be done in earth as it is in heaven: give us this day our
daily bread: and forgive us our trespasses, as we forgive them that trespass
against us: and lead us not into temptation: but deliver us from evil: for
Thine is the kingdom, and the power and the glory, for ever and ever.
Amen.
O Lord, our heavenly Father, high and mighty, &c.
Almighty God, the fountain of all goodness, &c.
Almighty God, by whom alone kings reign, and princes decree justice ;
and from whom alone cometh all counsel and wisdom and understanding :
we Thine unworthy servants, here gathered together in Thy Name, do
most humbly beseech Thee to send down Thy heavenly wisdom from
above, to direct and guide us in all our consultations: and grant that (we
having Thy fear always before our eyes, and laying aside all private inter-
ests, prejudices, and partial affections) the result of all our counsels may be
to the glory of Thy blessed Name, the maintenance of Thy true religion
and justice, the safety, honour, and happiness of the king, the public
wealth, peace, and tranquillity of the realm, and the uniting and knitting
together of the hearts of all persons and estates within the same in true
Christian love and charity one towards another; through Jesus Christ our
only Lord and Saviour. Amen.
O Almighty God, who art a strong tower of defence unto Thy servants
against the face of their enemies: we yield Thee praise and thanksgiving
for our deliverance from those great and apparent dangers wherewith we
564 NOTES.
were compassed in this place: we acknowledge it Thy goodness that we
were not delivered over as a prey unto them; beseeching Thee still to con-
tinue such Thy mercies towards us, that all the world may know that Thou
art our Saviour and mighty deliverer, through Jesus Christ our Lord.
Amen.
Prevent us, O Lord, &c.
The grace of our Lord, &c.]
(Nore B.)
Bradwardinus de causa Dei, lib. i. c. 1. coroll. par. 32, p. 39.
[ Quicunque etiam negas miracula Christiana, veni et vide ad oculum,
adhue istis temporibus in locis Sanctorum per vices miracula gloriosa.
Veni in Angliam ad Regem Anglorum preesentem, duc tecum Christianum
quemcunque habentem morbum regium quantumcunque inveteratum,
profundatum et turpem, et oratione fusa, manu imposita, ac benedictione
sub signo crucis data, ipsum curabit in nomine Jesu Christi. Hoc enim
facit continue, et fecit seepissime viris et mulieribus immundissimis, et
catervatim ad eum ruentibus, in Anglia, in Alemannia, et in Francia cir-
cumquaque, sicut facta quotidiana, sicut qui curati sunt, sicut qui inter-
fuerunt et viderunt, sicut populi nationum et fama quam celebris certis-
sime contestantur. Quod et omnes Reges Christiani Anglorum solent
divinitus facere et Francorum, sicut libri Antiquitatum, et fama Regnorum
concors testantur: unde et morbus regius nomen sumpsit.—See a passage
at page 373 of L’Estrange, quoted by Fuller in his Appeal of Injured In-
nocence, part ii. page 22; also King Charles the First's ibe vol. i.
Ρ. 457; and Bp. Bull’s 5th Sermon, Observ. 3.]
--
(Note C.)
[At the Court at Whitehall, the ninth of January, 1683.
PRESENT,
The King’s most excellent Majesty,
Lord Keeper, Earl of Bathe,
Lord Privy Seal, Earl of Craven,
Duke of Ormond, Earl of Nottingham,
Duke of Beaufort, Earl of Rochester,
Earl of Oxford, Lord Bishop of London,
Earl of Huntingdon, Mr. Secretary Jenkins,
Earl of Bridgewater, Mr, Chancellor of the Exchequer,
Earl of Peterborrow, Mr. Chancellor of the Duchy,
Earl of Chesterfield, Lord Chief Justice Jeffreys,
Earl of Clarendon, Mr. Godolphin.
Whereas by the grace and blessing of God, the kings and queens of this
realm by many ages past, have had the happiness by their sacred touch,
= & De.” . Le
NOTES. 565
and invocation of the Name of God, to cure those who are afflicted with the
disease called the king’s evil; and his majesty in no less measure than any
of his royal predecessors, having had good success therein, and in his most
gracious and pious disposition, being as ready and willing as any king or
queen of this realm ever was in any thing to relieve the distresses and
necessities of his good subjects; yet in his princely wisdom foreseeing that
in this (as in all other things) order is to be observed, and fit times are
necessary to be appointed for the performing of this great work of charity.
His majesty was therefore this day pleased to declare in council his royal
will and pleasure to be, That (in regard heretofore the usual times of pre-
senting such persons for this purpose have been prefixed by his royal pre-
decessors) the times of public healings shall from henceforth be from the
feast of All Saints, commonly called Alhallon-tide, till a week before
Christmas ; and after Christmas until the first day of March, and then to
cease till the Passion week; being times most convenient both for the tem-
perature of the season, and in respect of contagion which may happen in
this near access to his majesty’s sacred person. And when his majesty
shall at any time think fit to go any progress, he will be pleased to appoint
such other times for healing as shall be most convenient. And his majesty
doth hereby order and command, that from the time of publishing that his
majesty’s order, none presume to repair to his majesty’s court to be healed
of the said disease, but only at or within the times for that purpose hereby
appointed as aforesaid. And his majesty was further pleased to order, that
all such as hereafter shall come or repair to the court for this purpose,
shall bring with them certificates under the hands and seals of the parson,
vicar, or minister, and of both or one of the churchwardens of the respec-
tive parishes where they dwell, and from whence they come, testifying to
the truth, that they have not at any time before been touched by his
majesty to the intent to be healed of that disease. And all ministers and
churchwardens are hereby required to be very careful to examine into the
truth, before they give such certificates, and also to keep a register of all
certificates they shall from time to time give. And to the end that all his
majesty’s loving subjects may the better take knowledge of his majesty’s
command, his majesty was pleased to direct that his order be read publicly
in all parish churches, and then be affixed to some conspicuous place
there: and to that end, the same be printed, and a convenient number of
copies sent to the most reverend fathers in God, the lord archbishop of
Canterbury, and the lord archbishop of York, who are to take care that the
same be distributed to all parishes within their respective provinces.
Put. Luoyp.]
566 NOTES.
(Nore ἢ.)
[The form used by Queen Anne at the Healing.
Prevent us, O Lord, &c.
The Holy Gospel is written in the 16th chapter of St. Mark, beginning
at the 14th verse, “‘ Jesus appeared unto the eleven,” fo “ signs following.”
Let us pray. .
Lord have mercy upon us.
Christ have mercy upon us.
Lord have mercy upon us.
Our Father, &c.. . . . for ever and ever. Amen.
Then shall the infirm persons one by one be presented unto the queen upén
their knees, and as every one is presented, and while the queen is laying her
hands upon them, and putting the gold about their necks, the chaplain that
offictates, turning himself to her majesty, shall say the following :
God give a blessing to this work: and grant that these sick persons, on
whom the queen lays her hands, may recover, through Jesus Christ our
Lord. Amen.
After all have been presented, the chaplain shall say,
Vers. O Lord, save Thy servants.
Resp. Who put their trust in Thee.
Vers. Send them help from Thy holy place.
Resp. And evermore mightily defend them.
Vers. Help us, O God of our salvation.
Resp. And for the glory of Thy Name deliver us, and be merciful unto
us sinners for Thy Name’s sake.
Vers. O Lord, hear our prayer.
Resp. And let our cry come unto Thee.
Let us pray.
O Almighty God, who art the giver of all health, and the aid of all
them that seek to Thee for succour, we call upon Thee for Thy help and
goodness mercifully to be shewed upon these Thy servants, that they being
healed of their infirmities, may give thanks unto Thee in Thy holy Church ;
through Jesus Christ our Lord. Amen.
Then the chaplain, standing with his face towards them that come to be
healed, shall say,
The Almighty God, who is a most, strong tower to. all them that put
their trust in Him, to whom all things in heaven, in earth, and under the
ΡΨ».
NOTES. 567
earth do bow and obey, be now and evermore your defence, and make you
know and feel that there is none other Name under heaven given to man,
in whom and through whom you may receive health and salvation, but
only the Name of our Lord Jesus Christ. Amen.
The grace of our Lord, &c. |
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